The GIFT of GIFTS: OR, The End why Christ gave Himself.
SERMON I.

THe Apostle in the beginning of this Chapter, had given several exhortations, to severall sorts of Persons. To the Aged men, vers. 2. To the Aged women, vers. 3. To the younger women, and younger men, vers. 5, 6. And to Servants in vers. 9, 10. Having thus exhorted these seve­rall sorts to severall duties, he subjoyneth an Argument that might serve to perswade them all to the practise of the duties he had exhorted them unto, and that is laid down from the beginning of the 11 ^th verse to the end of the 14 ^th. Wherein he describeth the end of the Doctrine of the Gospel, and of the grace of God revealed therein; which is, That it should bring men to deny ungodlinesse and worldly lusts, and to live soberly and righteously in this present world, Vers. 12. Looking for that blessed hope, and the glorious appearing of the great God, and our Sa­viour Jesus Christ, Vers. 13. To bring people to this temper and disposition, is the end and scope of all the [Page 2]Gospel. Now having spoken of Christ, in the end of vers. 13. (Our Saviour Jesus Christ) he cometh also to describe Christ in ver. 14. by such things as may al­so serve as Arguments to perswade to the former duties exhorted to.

The Lord Christ is described in this 14 ^th Verse by an Act of his, Who gave himself for us; and this same acti­on of Christ it is illustrated; First, by the Object for whom it was done, He gave himself for us: Secondly, By the end, Why it was done, That he might redeem us from all iniquitie, and purifie to himselfe a peculiar peo­ple, zealous of good works.

Thus you see the Coherence of these words, and the Scope of them, and also the Parts of the Text; They are, the Action of Christ described, by the Object and End of it.

We will first speak of the Action and Object, joyn­ing of them both together, Who gave himself for us.

Give me leave to spend a little time in the opening of the Words. And first, what is meant here by us? Who they are that are the object of this action of Christ? Who they are for whom Christ gave himselfe?

In a word, the Persons for whom Christ gave himself, they are beleevers: In 1 Tim 4.10. he is there said to be the Saviour of all men, especially of those that beleeve. You see in the Verse before my Text, he is called our Sa­viour, how he gave himself for them to whom he is a Savi­our, but (saith the Apostle) he is the Saviour of all men, specially of those that beleive. The meaning of the place is this, Christ he saveth all men with a common temporall salvation, he saveth them from many dangers, from many miseries, he is a generall Saviour to all men; but a spe­ciall Saviour to save from Hell, from the wrath of God, from the guilt and power of sin; thus specially the Lord Christ is a Saviour only to them that beleeve: So that by the Object of this Act, (included in the word [Ʋs,] he gave himself for us) is meant beleevers, them that doe beleeve in him.

What this belief is, I think I shall not need now to [Page 3]declare unto you; I will but onely touch it in a few words.

To beleeve in Christ then, it is nothing else, but for a man to goe out of himself, and to receive the Lord Christ in all his Offices, to be to us in particular, a King to go­vern us, a Prophet to teach us, and a Priest to save us, and to make intercession for us: Thus Faith is described, John 1.12. To as many as received him, that is, (as the lat­ter part of the Verse hath it) to as many as beleeved in him, He gave power to be the sons of God. So that to beleeve in Christ, is to receive Christ.

Now there is no receiving of Christ, but you must re­ceive whole Christ, the coat of Christ was never divided, much lesse is the person of Christ: if Christs coat and person was not divided, much lesse the Offices of Christ: So that if to beleeve be to receive Christ, then to beleeve is to receive whole Christ in all his Offices. You see then what this faith is, it is to goe out of ones self, and to entertain Christ, to be in particular for us our onely King, and Priest and Prophet; and therefore to give up our selves to Christ, as subjects to be guided by him as by our Soveraign: and as Schollers in all things to be taught by him as by our Master; and for to give up our selves to him alone to expect attonement, and to expect favour from God through his Priesthood. This is to believe.

The Properties of this Faith, the signs of it, by which you may know that you are them for whom Christ gave himself, you shall find in Scripture to be these.

First of all, Faith it is said to purifie the heart, Acts 15.9. There saith the Apostle, he put no difference between us and them, purifying of their hearts by faith. There is one propertie of faith, It is a purifier of the heart, that is, where there is faith, there is a principle in that heart, whereby it commeth to be purified and cleansed from the power and dominion of all originall corruption. Where ever there is faith, there is a pure principle in that soul which endea­voureth nothing but the cleansing of the soul from all cor­ruption that is inbred by nature.

Faith it doth not purifie the heart perfectly, but onely in part: It doth not purge out all corruption, but onely some; but yet this it doth, it establisheth in the soul a pure principle, whereby the soul is purged from the do­minion of all sin, from the love of all sin, from the habi­tuall delighting in any sin; and whereby the soul is made to be continually purging of it self from the remainders of corruption: Whence is that speech you have in 1 Pet. 1. 22. Seeing you have purified your souls by obeying the truth; faith it purifieth the heart by planting in it a prin­ciple which makes the heart purifie it self; Thereupon is that you have in 1 John 3 3. Every man that hath this hope, purifieth himself as he is pure. Hope it is the daugh­ter of faith; where there is faith, there is hope brought forth; where there is hope, this hope makes a man purifie himself, even as God is pure. I pray observe it, Hope with faith works in the soul, it looks upon God, and it doth make a man strive to purifie himself, that he may come to be pure as God is: What ever impurity is discerned in the soul, there is not that hope which is the daughter of faith; faith and hope is continually labouring and striving to work out that impuritie: that is the meaning of it, he purifieth himself even as God is pure, that even as a Scho­ler that is willing to learne, hee looks upon the Copie of his master, and upon his own writing, and where ever he findeth any default, he is continually striving to mend that, and still labouring every time more and more to be more conformable to his masters copie; even thus, where ever there is faith, it doth produce hope, which hope makes the soul continually aim to conform it self to the puritie of God, whom it hopeth fully to enjoy.

And that you may not be mistaken, consider thus much, that there will bee impuritie in the heart wherein there is faith, but yet where there is faith, there is a continuall purging out of impuritie, as it manifesteth it selfe. You may conceive it by a similitude, if a pot be boyling upon the fire, there will a scum arise, but yet they that are good house wives, and cleanly, and neat, they watch it, and as [Page 5]the scum riseth up, they take it off and throw it away, happily more scum will arise, but still as it riseth they scum it off. Thus it is with the soul, impuritie will be in the heart wherein there is faith, and it manifesteth it self, and riseth up when the soul is in action, but yet the heart that hath faith in it, eyeth the soul, and as it discovereth any impuritie, though it be never so secret, or never so small, though it be never so agreeing to his naturall disposition, it scummeth it off, and it is his continuall work and de­sire to make riddance of any corruption which doth ap­pear.

Here is the first Propertie whereby you may know them that are the Persons for whom Christ gave himself, they are beleevers, and faith purifieth the heart.

A second Propertie of faith is that you have in Gal. 5.6. Faith which works by love. Where ever there is faith, it is working. Faith it is not an idle grace, it is not a fancie or an opinion that Christ hath died for us, and there is an end, but it is a working grace, where ever there is faith, there is work, and what work is it? it is a work of love.

There is a working of love, and a working by love, where ever there is faith. First, there is a working of love; faith that beleeveth in Christ, works a love to Christ: Faith that beleeveth the pardon of sin, it works a hatred of that sin for whose pardon Christ bloud was shed, faith it works a love to the Image of Christ, to the honour of Christ, to the Gospel of Christ: In a word, what ever is Christs, to that faith doth work a love where ever it is; so that whosoever hath faith, they have in them a love to Christ, and to all the things of Christ: You may conceive it by this similitude; If a woman have with a conjugall affection taken a man to be her husband, that same taking of him to be her husband, makes her love him, and all that is his; she loves his name, his honour and credit, his pro­fit, his contentment, his ease, his safety, his person, his friends: for that same conjugall affection which makes her to take him to be her husband, works love in her in all these particulars. To beleeve in the Lord Christ, is no­thing [Page 6]but to take Christ (as I said before) to be our hus­band: Now if we have taken him to be our husband, then we shall love him as a wife loveth her husband. There is the second thing.

Again thirdly, a third Propertie of Faith is that in the 1 Thes. 5.8. The breastplate of faith and love, faith is a Brest-plate, there is the third property of faith. What is the use of a brestplate? A brestplate it doth fence and secure the heart from all danger, from all stabbs, from all injuries. Where there is faith, the soul is fenced as it were, with a brestplate, so that it is neither drawn away from Christ, nor wounded with the fierie darts of Satan, or temptations of sin. My brethren, I pray observe it, there is no faith, where the heart is not in some measure fenced from the wounds of sin, and from the insnarements of the world: Faith is a brest-plate, there is the third.

Again, in the fourth and last place, the last propertie of faith that I will name, is that in the 1 John 5.4. Whosoever is born of God overcommeth the world, and this is our victo­rie, even our faith. Observe that place, where there is faith, there is a victorie, and a victorie over the world: where ever there is faith, there is an overcomming of the world? To overcome the world, it is not to be overcome of the world; it is to persist in setting our chiefest affecti­on upon the Lord Jesus Christ, notwithstanding all the devises and attempts of the world, either by flattery or by frowns; either by favour, or by blowes; this is to overcome the world. Now then where ever there is faith, there is a victorie over the world: that soul which hath faith in it, it hath overcome the world, the care of the world was wont to overcome it, but now it over­commeth the care of the world; it is not so carefull for the world, as it is for Christ. The feares of the world were wont to overcome it, but now it hath overcome the feares of the world, it is not so afraid of all the worlds injuries and threats, as it is of Christs displeasure: The pleasures of the world were wont to overcome it, the world runneth after nothing so much as after worldly [Page 7]pleasures, is delighted in nothing so much, as in some world­ly pleasure, either of contentment, or profit, or friends, of riches, or honours: But now the soul that hath faith in it, it delighteth in nothing so much as in the comfort of the Spirit, in the communion of the Lord Jesus Christ. Thus (I pray consider it, though I speak but briefly of these things, yet consider it) where ever there is faith, there is a victorie over the world, before there is faith, there the soul is a slave to the world, but if once there be faith, he is more then conquerour, he is not the worlds slave, but the world is his, the world is trampled under his feet, and is a dead flower to him, that hath neither beauty nor sweetness in it.

Thus (my brethren) they that have these Properties, they whose hearts are purified, they who work by love, they whose hearts are fenced with a brestplate that they can­not bee stollen from Christ, nor wounded with sin, they that are conquerours over the world, they are beleevers. And so you see the first thing, the Object of this Act of Christ, The persons for whom Christ gave himself: viz. for them that have a faith purifying the heart, for them that have a faith working by love, for them that have a faith that is as a brestplate to their soul, for them that have a faith that overcometh the world, for these Christ gave himself.

Now we come in the second place to open the second thing, that is the Act of Christ, the thing that Christ did, he gave himself for these beleevers.

What is meant by giving of himself? to give a thing in the generall, it is to put a thing out of ones own use and power, and freely to bequeath it to the use and power of another; this is in the generall to give a thing. But here I conceive giving is taken a little more strictly, and not so largely, viz. that which we call giving a ransome: For if you compare with this Text, that which you shall find in 1 Tim. 2.6. Who gave himself a ransome for all, that is, for all sorts and conditions of people, so that here by giving himself, is meant a giving himself as a ransome. Now what it is to give a thing as a ransome, you are to know it is this; [Page 8]It is to dispose and order a thing so as that it may redeem another out of that distresse wherein he is: So then the meaning of these words, he gave himself for us, is this, That the Lord Christ did so dispose of himself, that by him there may come a redemption to all beleevers from all that miserie and distresse they are in by nature. This is the meaning of the words.

The words then thus explained, this Doctrine doth a­rise;

Jesus Christ hath given himself for all that believe.

I need not stand to prove it, it is so plain and evident in the Text, onely let me give you one place which is pa­rallel to it, Eph. 5.25. Husbands love your wives as Christ loved the Church, and gave himself for it. By the Church is meant nothing else but the company of beleevers, now he so loved the Church, that is, the company of belee­vers, that he gave himself for them to be their ransome.

For the opening of the point, that you may see what this Action of Christ was, I will shew you the particu­lar things to which Christ gave himselfe for beleevers.

First, Christ gave himself to incarnation, to become a man for beleevers.

Secondly, Christ gave himself to a perfect obedience of the Law, to work all righteousnesse for beleevers.

3. Christ gave himself to suffering; to passion, for be­leevers.

These I will briefly open, and so make use of the Point.

The First thing to which the Lord Christ bequeathed him­self for the sake of beleevers, it was for to be a man. For the understanding of this you must know, that Christ he was, as he is, God, he was not man, he was a spirit and not flesh, he neither had bloud nor bones, nor any body at all; but yet for beleevers did Christ dispose of himself so that he might become a man; he that was God, the se­cond Person in Trinitie, the maker of all flesh, he did so order it, that he gave up himself to Incarnation, to become a man. This is that you have excellently exprest, in Phil. 2. 6, 7. Who being in the form of God, thought it not robberie [Page 9]to be equall with God, that is, who was God, Gods equall, one and the same with God, therefore equall with God in majestie, in power, in glory, in all perfection: Well, though he was God, yet he made himself of no re­putation, and took upon him the form of a servant, and was made in the likenesse of men. Here was the first thing Christ gave himself to, he gave himself to become flesh, to become a man, and all this for beleevers. This was a great act, for the Creator to become a creature, for him that was eternall, invisible, immortall, incorporeall, spiri­tuall, for him to be of the seed of man that was mortall, that was corporeall, that was visible, and had some pro­portion with the nature of beasts. Nay, not only did the Lord Christ give himself to be a man, but he gave himself for beleevers to be of the lowest ranke of men, therefore the Text saith, he tooke upon him the form of a servant, and was made in the likeness of men. There are two things in those words: First, he was made in the likeness of men, the meaning is not, that he was like a man, and no man, as some heretiques would have grounded upon this Text, for the Scripture plainly enough sheweth that Christ was a man; but by the likeness of men here is meant, a likeness to them in all infirmities, sin only excepted; hee was not only of the nature of man, but he gave himself to be like men in this frail and infirm condition where­in they are; so that he was subject to the like infirmities that men were, only without all sin: that is meant by the likenesse of men. Christ he might have been a man and have lived without weariness, without faintness, without hunger and thirst, he might have lived, without meat and drinke, without sleep and rest, as he doth now in heaven where he is a man: but Christ as he gave himself to be a man for beleevers, so he gave himself to be like men in all sinlesse infirmities for beleevers. Thus he abased him­self below man, below man as mans nature was in inno­ciencie, below that which was the nature of men, he even gave himself to the meanest infirmities of men, without sin.

Another thing in these words is, In the form of a ser­vant; he did not only give himself to be a man, and to be subject as men are to all sinlesse infirmities; but he gave himself to be in the lowest ranke of men, even to be a ser­vant amongst men, He took upon him the form of a servant. The Lord Christ might have been in the likeness of men, a man subject to all humane infirmities without sin, and yet been a great man, a Commander, a Governour, a man of place: But for beleevers, Christ gave himself to be of the lowest ranke of men, to be a servant, the Son of man came not to be ministred to, but to minister. Here is the First thing to which Christ gave himself for beleevers, e­ven to become a man, subject to all sinlesse infirmities; to become of the meanest ranke of men, even a servant amongst men.

2. The Second thing to which Christ gave himself for be­leevers, whereto he disposed himself that he might be their ransome, it is, to the obedience of this Law, to the ful­filling of all righteousness, This is that which the Scrip­ture plentifully expresseth, you may take one place for all: Matth. 3.13, 14, 15. Christ there cometh to John to be baptized of him; Baptism was an Ordinance of God, appointed to men by the Law of God; Christ hee cometh and putteth himself under the obedience of this Law in this particular: John knowing what Christ was, that he was God, he refuseth to baptize him, he knew Christ had no need to obey the Law in this, or any other particular; the Law was but the counterpain of that righ­teousness, which is in the nature of Christ as he is God: therefore what need he come to put himself under the Law, that was above the Law, of whose holinesse and righteousnesse the Law was but a Coppie? Now what is our Saviours Answer? Jesus said unto him, Suffer it to be so, for thus it becometh us to fulfill all righteousnesse: As if he should have said, John, indeed, I know it is true, if you look upon strict terms, there is no need I should o­bey the Law, yet notwithstanding, though I need not, Let it be so, for it becommeth me to fulfill all righteousnesse: [Page 11]I have given up my self to this work, to fulfill the Law for them that to the worlds end shall beleeve in me.

Here then is the second thing; Christ gave himself to the obedience of the Law, to the working of all righteous­nesse: therefore it is that he is often described in the Scrip­ture to be that just one, that holy one of God, one in whose mouth there is no guil, all which are but expressions of his obedience to the Law. This Christ did in both his Natures, not onely as he was man, but even as he was God: for in all the actions of Christ, you must not sepa­rate the Deitie from the Humanitie; (I pray observe it) there is no action of Christ would be of efficacie and ver­tue sufficient for beleevers, if it were separated from the concurrence of the Deitie: Therefore Christ as he was the second person in the Trinitie, did give up himself to the obedience of the Law; thereupon is that, that it is called the righteousnesse of God, Rom. 3.21. But now (saith the Text) the righteousnesse of God without the Law is mani­fested by the Law. What is meant by the righteousnesse of God? There is nothing meant but the obedience of Christ to the Law: Christ his perfect obedience to the Law is the righteousness of God. Why is it called the righ­teousnesse of God? not only because God found it out, but because God wrought it, this white linnen garment of Christs righteousnesse, it is woven by no other then by God himself; it was the second Person in Trinitie that wrought this righteousnesse, therefore it is called the righteousnesse of God. Not that the second Person in Trinitie in himself obeyeth the Law of God, for that is im­possible, but it is said to be the righteousnesse of God, and so that God did obey the Law, because the second Person in Trinitie did fulfill all righteousnesse, and obey the Law; that nature which was the nature of the second Person, wherein the second Person in Trinitie did subsist; that na­ture I say, obeying the Law, the second Person may bee said to doe it; as the second Person is said to die, and God is said to shed his bloud, because that nature which obey­ed the Law was the nature of God. The second thing is [Page 12]a very great act, Christ thus as God and man gave himself up to the obedience of the Law for beleevers; Oh consider and admire it! What a wonderful thing is this, that he that was the Law-giver, should put himself to be under the Law for beleevers, and so become for them the Law-keeper.

Thirdly, and lastly, The last particular to which Christ gave himself for beleevers was to suffering, Christ gave himself to death for beleevers. Here for the understan­ding of this you must know, That there are two kinds of sufferings, to which the Lord Christ gave up himself for beleevers. First, sufferings in body. Secondly, sufferings in soul: First, the suffering of mans wrath. Secondly, the suffering of Gods wrath: Christ for beleevers gave up himself to both these.

First, Christ gave himself up to the sufferings in body, to the suffering of the wrath of man for beleevers; you that are acquainted with the Historie of the Gospel know the truth of this. How did Christ suffer himself to bee scorned, to be hated, to be reviled, and persecured by men? Christ he gave himself up in his passion; First, to be arrai­ned, attached by souldiers with staves, and holberts as a malefactor: after that he gave himself up to be reproach­ed, his ears to be filled with blasphemies, and with mocks, his face to be buffeted, to be spit upon, his head to be all wounded with thornes, his hands and his feet to be pierced with nails, and his side with a spear. Thus Christ gave up his body to the suffering of the wrath of man in bodily tortures, for beleevers; and in the last place, he gave himself up to the suffering of a dissolution of soul and body, that which we call death. This is the first sort of suffering to which Christ gave up himself for be­leevers, to the suffering of bodily tortures, to the suffering of the wrath of men. There is no kind of suffering that man is outwardly subject to, but Christ endured, in every member of his body, and in his name; his ears with their mocking speeches, and his eyes with their mocking ge­stures, when as they clothed him with purple, and gave [Page 13]him a reed in his hand, and bowed to him, and mocked him, calling him the King of the Jews by derision.

Again in the second place, Christ he gave himself up to the sufferings of soul, to the sufferings of the wrath of God for beleevers, and this is a great deal more. Christ he did not only suffer in body, but he also suffered in soul. You may gather it from that in Mar. 14.32, 33, 34. He taketh with him Peter, James, and John, and began to be sore ama­zed, and to be very heavie, and saith unto them, my soul is ex­ceeding sorrowfull unto death; and afterward he goeth from them and prayeth three times, that if it were possible the cup might be taken from him. If so be that Christs suffering was only the wrath of men, and bodily tortures, Christ had been very pusillanimous, and faint-hearted, that would bee so fearfull at the apprehension of death. We have many men that can expect death without any amazement or fainting of heart, therefore if there had been no more then the bodily suffering, Christ had been weaker then men, who was thus amazed, and affrighted, and prayed three times that the Cup might passe from him.

And further, that Christ suffered in soul wil appear by that in Luke 22.44. there saith the Text, Being in an agonie, he prayed more earnestly, and his sweat was as it were great drops of bloud falling to the ground. If Christ had only suffered in body, how had it been possible that the fear of death could have made him sweat great drops of bloud: Many through fear have sweat great drops of wa­ter, but never any did sweat drops of bloud, for never did any man feel such a bloodie wrath as Christ felt at this time.

And yet further, in that Mark. 14.34. our Saviour saith it himself in express termes, My soul is exceeding sorrow­full unto death; Here he saith plainly that his soul suffe­red. And likewise in Luke 22.43. it is said, That an Angel appeared to him from heaven strengthning him: If Christ had nothing to doe, but suffer the death of his bodie, what need an Angel come to strengthen him? Men are able to bear the apprehension of a bodily death, [Page 14]and shall we conceive Christ could not bear it without the strengthning of an Angel?

These things plainly shew, that Christ did not onely give himself up to the suffering of bodily wrath, but to the suf­fering of soul, the suffering of the wrath of God; And it must be so, for if Christ had not suffered the wrath of God, as well as the wrath of man, Christ had never done beleevers any good at all, for the same nature that had sinned must suffer; and the soul of beleevers sinned, as well as the body, therefore the soul of be­leevers must suffer as well as the body: The wrath of God is spirituall, and therefore reacheth the soul as well as the body, so that Christ could never have been a ran­some to beleevers from the wrath of God, nor a satisfacti­on to his justice, if the soul of Christ had not suffered the wrath of God, as well as his bodie the wrath of men.

Thus you see the second thing whereto Christ gave him­self for beleevers, and that was to the suffering both of man and of God, the tortures both of body and soul. And to the end you may a little better conceive it; consi­der I beseech you, what the tortures of soul and wrath of God is, that Christ gave himself up to suffer.

It is (in brief) First, a losse in regard of sense of all the apprehension of Gods love, and a sensible feeling of the immortall, and eternall, and infinite wrath of God. The suffring of Gods wrath includeth these two things: A privation in regard of sense of all the of favour God; and an enduring in regard of sense of all the anger of God: these two things did Christ indure: First, he lost in re­gard of sense, all the apprehension of Gods favour; he had not the least apprehension and sense of the love, and fa­vour of God, but even as the world is when the Sun is set, without all light; so was the soul of Christ in regard of sense, without all love, without all favour, without all presence of God at all, My God, my God, Why hast thou forsaken me? In regard of sense he suffered the losse of God, the losse of his love and favour, and this was more [Page 15]to Christ then a thousand deaths. Indeed Christ had the favour and the love of God, but all sense of it was per­fectly withdrawn.

Secondly, Christ also suffered the full sense of the wrath of God; the arrows of the divine displeasure were shot in the spirit and soul of Christ. To be brief, this you must know, whatsoever beleevers should have suffered for their sins, whether it be in the losse of the sense of Gods love, or in the sensible feeling of the wrath and divine displeasure of Almightie God; all that Christ suffe­red, so far as can be suffered without sin, and without the guilt of a defiled conscience.

Now to all this did Christ give up himself for belee­vers, to the end that beleevers who have lost the love of God might have it; Christ gave up himself in regard of sense, for a while to lose all sense of Gods love, to the end that beleevers might not feel the insupportable bur­then of the infinite wrath of God, Christ took it upon him and endured it; and all this Christ did willingly and free­ly, and of his own accord, therefore the Phrase in the Text is Emphaticall, Who gave himself, and Christ saith of him­self, I lay down my life. Beleevers did with full consent sin, Christ must with full consent suffer, or else Christ could not deliver beleevers from the wrath of God. This appeareth, because that Christ when hee knew that Judas should betray him, he goeth to that place where he was wont, and knew that Judas would come there. After that, Judas and the Souldiers come out of seek Christ, Christ cometh and offereth himself, Whom is it that you seek? saith he, We seek Jesus of Nazareth; I am he, saith he, he offereth and declareth himself to them, putteth him­self into their hands; and whereas he makes them to let all his Disciples scape, yet he suffereth them to take him­self: Could Christ make them let the Disciples go, and could hee not have made them let himself go? Again, our Saviour did but speak, and they went backward, and fell to the ground, he that could throw [Page 16]them down backward, could be not have killed them with his word if he pleased? Again when Peter drew out his sword, and went about to defend him, Peter (saith he) put up thy sword, I can pray to my Father, and hee shall presently give me more then twelve Legions of An­gels. One Angel in one night slew in the camp of the Assyrians an hundred fourscore and five thousand men, and what then could twelve Legions of Angels have done? This Christ could have had for a word speaking to his Father, but he did freely and willingly give up himself to all these torments for beleevers; and he did not onely suffer them as a man, but as a God: For as I told you in his obedience, so I tell you in his passion, you must not sever the Divinitie of Christ from his humanitie; For howsoever the Godhead could not suffer, yet notwith­standing the Godhead did these things; it was the nature of Christ that suffered: Whatsoever a man doth with any part of himself, though it be with his bodie, the whole man is said to doe it, because all actions are attributed to the person, it was that nature that subsisted in the Divine Person that endured all these things, therefore it is said that God shed his bloud. Again, the Godhead did with­draw it self, and so had a hand in the passion of Christ, the Godhead did withdraw it self from the revelation and ma­nifestation of it self to Christ.

Again, the Godhead did suffer it self to be eclipsed, to be vail'd, to be obscured, and so may have a hand in suf­fering. Again the Godhead of Christ did support the hu­mane nature, to bear the other wayes insupportable wrath of God. But in all these respects the Lord Christ as God, as well as man, gave up himself to this for be­leevers.

Hence is that Emphaticall speech, Zach. 13.7. Awake O sword against my Shepherd, and against the man that is my fellow. Observe that speech, Awake O sword, here God speaks to his wrath, to his divine vengeance, to fall upon the man that is his fellow. Christ as Gods fellow did [Page 17]suffer the wrath of God, now Christ is not Gods fellow but as Christ is God: Christ as Gods fellow suffered the wrath of God, therefore Christ as God gave himself up even to suffer for beleevers. And observe the Phrase, Awake O sword, against the man that is my fellow, the very justice of God could not tel how to lay stroaks upon this Son of God til God bid it; it stood as it were in amazement for to strike the man that was Gods own fellow: What, for God to strike his fellow, that man that was God, how could justice doe this? Nay, justice could not till God bad it, Awake O sword.

Thus you have seen the Doctrine opened to you, what the things are to which the Lord Christ freely disposeth and bequeatheth himself for beleevers: To Incarnation, he that was God became man: To the obedience of the Law, he that was the Law-giver, became the Law-keeper: To suffering, both in body and in soul, both the wrath of man, and the wrath of God. This is the meaning of these words, Hee gave himself for us.

Now as briefly as I can to make some Use of the Point, and so to passe on to somewhat else.

First of all, this Doctrine serveth to shew us the wonder­full love of Christ to beleevers. Can there be greater love then for a man to give himself to one? We count it the greatest love that can be between creatures, that of the man to the wife, and the wife to the man, and why so? because there is a giving themselves one to another, which no crea­ture else doth: This Christ hath done, he hath given him­self to beleevers, and he cannot shew greater love, because he cannot do a greater thing, and yet behold a greater than this, he hath not only given himself to them, but for them, and that is a little more. You may conceive it by a simili­tude: If a man give himself to a woman to become her husband, there is a great-matter in that; but if the man shall give himself for the woman, when shee is to die, to die for her, that is more; he that giveth himself to her doth yet injoy himself, but he that giveth himself for her doth lose himself; he that giveth himself to men hath himself, but hee [Page 18]that giveth himself for men hath given away himself. Oh this, this is the love of Christ to all beleevers, He hath given himself for us, he that was God made himself of no reputa­tion, made himself nothing, for so the word is in the Origi­nall; he that was above the Law, he hath put himself under the Law; he that was a Soveraign, is become a Subject; he that was the God of life, is become a man under the power of death; he that was the Judge, standeth as the person guil­tie, and suffereth the judgement: Here is his love, you that are beleevers, to the end that you might enjoy Gods favour, he hath given himself to lose Gods favour for the sense of it; to the end that you might never go to hell, he hath suf­fered himself to endure the uttermost torments of hell: was there ever love like this? Suppose that Christ had given him­self to die ten thousand times over and over again, a bodily death, it had not been in the least degree so much as is one giving of himself some six hours to the enduring of the infi­nite wrath of God. Here is the first Use, remember it, and admire it, and be overcome with the love of Christ; Oh that God would shed abroad this love in our hearts, would it not constrain us, as Saint Paul said of himself?

In the second place as it serveth to shew the love of Christ, so it serveth for a great matter and ground of assu­rance and consolation to you, that are beleevers, of having all from Christ whatsoever you stand in need of, for he hath given himself for you, and will he not give you all things else? What is it that your souls want? Do you desire Christ? you shall certainly have Christ, he that hath given himself for thee, will he not give himself to thee? If we shall see a man giving of himself to death for a woman, shall we que­stion whether that man will give himself as a husband to the woman? No certainly. So when thou seest alreadie that Christ hath given himself for thee, doest thou think Christ will not give himself to thee? when he gave himself for thee, he abased himself; when he giveth himself to thee, he exalteth himself: When he gave himself for thee, he was below his condition, when he giveth himself to thee, hee [Page 19]reserveth his condition; for he giveth himself to be thy God and thy King, to be above thee, to command thee, therefore he that hath done the greater, will certainly doe the lesser. And if Christ will give himself to thee, what else is there that thou wantest that Christ will not give thee? What Saint Paul saith in regard of God the Father, that may I speak in regard of God the Son, Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall hee not with him freely give us all things? So do I say, to all you that are beleevers, he that spared not himself, but gave him­self for you, how much more shall hee freely with himself give you all things? Do you want the Spirit of Christ? He that hath given himself for you, will much more give his Spirit to you: It is more for Christ to give himself to you; then for Christ to give his Spirit to you; the Spirit is the Spirit of Christ, and he that hath given himself must needs give whatsoever he hath together with himself: The Spirit is but one of his Priviledges, and his Jewels, I mean the sanctifying operations of the Spirit. If a man have given himself to a woman, will he not give her his name, his honour, his wealth, will he not give her all that he hath? Even so consi­der it, and apply it for your comfort and assurance, he that hath given himself for you, will he not give you all that he hath? He that suffered the wrath of God to doe you good, will hee not sanctifie your souls to doe you good? Hee that lost his own peace for you, will hee not give you that peace of con­science which passeth all understanding. Thus it is a notable ground of strong assurance confidently to perswade our hearts of this, that there is nothing we want that is good for us, but Christ will give it us, who hath given himself for us.

Again thirdly, Let this be a motive strongly to perswade you to give up your selves to Christ; he hath given himself to you, will you not give up your selves to him? It is that which the Scripture often speaks of, Rom 6.13. Give up your selves as a reasonable sacrifice unto God. And again, Give up your members weapons of righteousness unto God. Here now is an Argument above all Arguments, why should you deny to give up your selves to him, who hath not denyed to give himself [Page 20]to you? why should you not give up your understandings, your naturall parts, to doe him service? why should you not give up your hearts to be possest by him? Why should you not give up all the members of your bodies to be instru­ments of doing his will, of furthering his honour, whereas he hath given up himself for you? There is a great difference between Christs giving himself for us, and between our gi­ving up our selves to him. When Christ gave himself for us, he chang'd from the better to the worse, when we give up our selves to Christ, we change from the worse to the better; for till we give up our selves to Christ, we are the worlds, sins, and the Divels, we are slaves, vassals, and drudges; then onely come we to be Lords, and to be Freemen, and to be happie, when we give up our selves to Christ. Now then if he have changed from the better to the worser for your sakes, will not you change from the worser to the better for his sake? Consider this seriously, there is no argument in the world stronger to perswade the soul to give up it self to Christ, then to consider this, that Christ hath given himself to us. Become Christs altogether, be not any longer the worlds, nor your own, but the Christs, and Christs altoge­ther; give up your names for Christ, be content the world should take away your name for the sake of the Gospel of Christ; give up your goods for Christ; suffer even with joy the spoyling of your goods for the sake of Christ, and of the Gospel; give up your liberties for Christ, be content to be deprived of all your freedoms and contentments that you in­joy for Christ; give up your lives for Christ, for he hath given up his life for you. And if all this, then much more give up your sins for Christ: What doth Christ require of thee, that art a profaner of his day, but to abandon that sin, to crucifie that sin? Oh doe it! Christ hath given himself for thee; thou hast a sin perhaps that is neer and dear to thee; Christ calleth for it, Oh give it up to the sword of his word, to be mortified, and crucified, he gave up his dearest life for thee. Thus me thinks, this same is a notable motive to per­swade us to mortification, to die to sin; and to vivification, to live to Christ, to devote our selves in every thing to the Lord [Page 21]Jesus. Let us not, let us not I beseech you, live any longer to our selves but to Christ, who hath loved us, so as to give himself for us.

And lastly, (to conclude this point) let me perswade all such of you as are not yet beleevers, that you would labour above all things to become beleevers: Oh my brethren, thrice happie are they of whom this may be said, Christ hath given himself for us: This is onely the happiness of beleevers, they whose hearts are purified, they that have a working love, they that have a brestplate that secures their souls against all the wounds of the world and sin, they that have an overcoming and victo­rious faith, they have this happiness: You therefore that are not such, labour to be such, for if you are not beleevers, you have no benefit by Christ; it shall be to you as if Christ had never dyed: Is there any thing in the world that is able to in­terest you in this gift but onely faith? Suppose you had never so much honour, will this bring you to be in the number of those for whom Christ is given? Suppose you had never so much wealth, and good trading, health, and strength of bodie, and the confluence of all other outward contentments, Will all this Interest you in the gift of Christ? No, no, Christ hath not given himself for worldlings, for those that are loaden with honours and carnall pleasures, and profits; he hath given himself for those that have faith, and onely for them. As ever therefore you desire to have an interest in this gift of Christ, labour to have in your souls this grace of Faith. Would it not do any one good to be in the number of those who are so dear unto Christ, that for their sakes he gave himself? There is no way to be in their number but to bee beleevers, Oh therefore above all minde this, to get the grace of faith, it is that one thing necessary, for they that are beleevers are the Persons for whom Christ hath given himself.

Thus I have done with the two first Parts of the Text, the Action of Christ, He gave himself: Together with the Ob­ject thereof, For us, that is, for beleevers.

Come we now to the End why Christ gave himself for be­leevers. And this is laid down in the latter part of the Verse, [Page 22] That he might redeem us from all iniquitie, and purifie unto himself a pecu [...]iar people, zealous of good works.

Here are two ends of this action of Christ, the one is Par­ticularly, concerning them for whom he gave himself, con­cerning Beleevers, That he might redeem them from all ini­quitie. The other is, concerning himself, that he might pu­rifie to himself a peculiar people, zealous of good works. These are the two ends of Christs giving of himself, the one concerneth the good of his people; the other, the glory of himself: Here was the end of Christs Incarnation, of Christs obedience to the Law, of Christs suffering and passion, the glory of himself, and the good of his people. This was the end of all that Christ did, and these two are ever joyned to­gether in Christ, mans salvation, and Gods honour.

First of all, we will begin with the first end, (which is all, I suppose, that we shall go through with at this time) and that is that which concerneth beleevers, that he might redeem us, (that is, us that are beleevers) from all iniquitie.

For the opening of the words, We will shew you first of all, what is meant by iniquitie; and then secondly, What is meant by redeeming from all iniquitie.

For the first, What is meant by iniquitie. The Word in the Original, it is Transgression, That he might redeem us from all transgression: It is a going beside the Law, a viola­ting and breaking of the Law of God. It is well translated iniquitie, for it is an evill, for the Law of God is onely good, and therefore going beside the Law must be evill. It is in­jurious to God, dishonourable to him, therefore it is called iniquitie.

But yet this transgression of the Law, or iniquitie, as it is here called, it is to be taken largely, not only for the act of iniquitie, the act of breaking the Law, but for all the conse­quences, and for all the concomitants of it. The transgressi­on of the Law with all the Effects of it, is here meant by ini­quitie. And therefore by iniquitie here are three things meant.

1. The transgression of the Law of God, that which wee [Page 23]commonly call sin, that is meant by iniquitie. Mat. 13.41. They shall gather out of his kingdome, all things that offend, and them which doe iniquitie, that is, them that transgresse the Law of God. There is one thing which is here meant by iniquitie, the violation of Gods statutes, the transgression of Gods Law.

2. By iniquitie is meant also, that which followeth upon this, and that is guilt, that same guilt which cleaveth to the conscience of a man, upon every transgression of Gods Law. This is also meant by iniquitie, as you may gather from that in Hebr. 8.12. I will be mercifull to their unrighteousness, and their sins and their iniquities will I remember no more. What is here meant by Iniquitie? Not the transgression of the Law of God, for God cannot but remember that ever, for all things past as well as to come, are present before him: But by not remembring iniquity is meant this, I will not charge upon them the guilt of their iniquitie; I will acquit them from that judgement which by their iniquitie they are bound over to. So that here by iniquitie is meant that guilt which followeth the transgression of Gods Law.

3. By Iniquity is further meant, all that wrath which is deserved by breaking of Gods Law, that which they are bound over to, by the guilt: all that judgement which justly fol­loweth the transgression of Gods Law, and that is slaverie to Sathan, and the vengeance of God here and hereafter. This is also meant by Iniquitie, all temporall, spirituall, and eter­nall wrath, that righteously followeth upon the breach of Gods Law. Thereupon it is that you shall finde in Act. 8.23. Peter there speaks to Simon Magus, I perceive (saith he) that thou art in the gall of bitterness, and in the bond of iniquity. Observe there, how they are joyned together, Gall of bitter­ness, and bond of iniquitie; Why is the bond of iniquitie cal­led the gall of bitterness? Because who ever is under iniquitie, they are in a gall of bitterness, they are under all the wrath which from God is due justly to sinners, horror of consci­ence, slaverie to Satan, and temporall and eternall vengeance. Thus you see what is meant in the Text by iniquitie; These [Page 24]three things, the breaking of Gods Law, the guilt which fol­loweth upon it, and all the judgements of God which fol­loweth upon that; plagues both temporall, and eternall.

The Second thing is, What is meant by redeeming them from all iniquitie: What it is to redeem, you are well ac­quainted with; to redeem, it is by a ransome to set a person free from that evill to which he is bound over, and so it is here to be understood, Christ by paying a ransome setteth free beleevers, from all that miserie to which they were bound by their Iniquitie.

The words being thus explained, the Doctrine arising from them is this, That:

Christ gave himself for beleevers for this end, that by be­comming aransome for them, he might set them free from all transgression of the Law of God, from all guilt that followeth upon transgression, and from all punishment that is due to the transgression of the Law,

The Doctrine you see is nothing else, but the very words of the Text explained; For the proof of it, you may please to consider that name that is given to Jesus Christ, 1 Cor. 15 47. The first man is of the earth, earthie; The second man is the Lord from heaven. Christ here is called the second man, what is the reason of it? Because there is a proportion be­tween Christ and the first Adam, onely it is a proportion of unlikenesse, and contrarietie, not a proportion of likeness and agrement; Christ is just contrary to the first man, how is that? The first man did bring all mankind under sin, and guilt and punishment; Christ he doth bring all beleevers, all man­kind that doe beleeve in him, he bringeth them all from un­der sin, from under guilt, from under punishment: Thus there is a likeness between Christ and Adam, onely by way of contrarietie, Christ undoing what Adam did; Christ bringing our of all that miserie into which Adam brought us: there­fore Christ is called the Second Man, the first man undid us all, the Second hath made us all that are beleevers; the first man hath run us into debt, the Second hath redeemed us [Page 25]from all that miserie into which the first hath plunged us.

And not to prove this onely in generall, you shall see it proved in all the particulars, how that the Lord Christ hath been a ransome, and setteth free all beleevers from all Iniquitie.

First of all, The first thing that I told you is meant by In­iquitie, it is the breaking, the transgression of Gods Law: Now Christ he hath set beleevers free from this iniquitie, he hath delivered them from the transgression of Gods Law: this is that you have in the 1 Pet. 1. 18, 19. Forasmuch as you know that you were not redeemed with corruptible things, as filver and gold, from your vain conversation, but with the precious blood of Christ: Observe, the precious blood of Christ doth redeem beleevers from their vain conversati­on, that is, from the transgression of Gods Law, from a course of disobedience, and of breaking Gods Command­ments. I pray observe it, it is a thing that the world thinks not of, Christ hath redeemed beleevers from the very breaking of Gods commandments from their vain conversation. It is true, beleevers are not yet perfectly free from all transgression of Gods Law, yet notwithstanding they are freed from a great deal which they were subject to before, which none doe ob­tain but they that doe beleeve: for howsoever they cannot but sin, yet notwithstanding sin doth not raign in them: though they are not delivered from the presence of sin, yet they are delivered from the power of sin, as you have it in Rom. 6. 14. Sin shall not have dominion over you, for you are not under the Law but under Grace. Sin indeed it hath a being in beleevers, but yet notwithstanding, it cannot so act and command them as it did formerly; they doe not trans­gress the Law of God with resolution, with love, with de­light; the transgressions of the Law of God which they fall into, they are their burthens, they are their shame, they are their grief, they are the things that they hate, and would not doe. Thus I say, in a great part, they are for the present de­livered from the first kind of iniquitie, from the very violati­on [Page 27]of the Law of God, and in due time they shall come per­fectly to be delivered from all transgressions of Gods Law. And there fore Saint Paul in Rom. 7. 24. when he cryeth our, Oh wretched man that I am, who shall deliver me from the bodie of this death? that is, from the power of sin that is in mee, who shall deliver me from that Originall corruption whereby I am made to commit iniquitie, and to transgress Gods Law? He presendy subjoyneth, I thanke God through jesus Christ my Lord. As if he should say, I thank God, Je­sus Christ hath delivered me. We have a title to perfect de­liverance from all transgression, and we have the beginnings of it, in that we are now delivered from the power, and raign, and dominion of all sin. Thus you see the first thing proved, Christ hath delivered beleevers from the first kind of iniqui­tie, that is, from the transgression of the Law, so that corrup­tion doth not reign in them.

Secondly, Christ hath also delivered them from the guilt of sin, as he hath in a great part delivered them from the acting of sin. This is that you have Eph. 1. 7. In whom wee have redemption through his bloud, the forgiveness of our sins: Where sin is forgiven, there all the guilt of sin is re­moved; by the bloud of Christ, beleevers have their sins for­given, therefore the guilt of their sins is taken away, so that there is no guilt of any sin committed by a beleever that lieth upon him, but he is as perfectly free from the guilt of any sin whatsoever he hath committed, as a man is freed from debt by a discharge from the Creditor.

Thirdly, Christ hath also redeemed beleevers from the pu­nishment of all iniquitie, so that there is no punishment of iniquitie can fall upon any beleever: See this in Rom. 8. 1. There is therefore now no condemnation to them that are in Christ jesus, that is, to beleevers: Christ hath redeemed them from the curse of the Law, therefore from all punish­ment that belongeth to the breaking of the Law. This the Apostle excellently setteth forth in Rom. 5. 18. Where as (saith he) by the offence of one, (that is the first Adam) judgement came upon all men to condemnation: So by the righteousnesse [Page 26]of one, (that is, of Jesus Christ) the free gift came upon all men to justification of life. Observe it: All that are in Christ they have a free gift of justification, they are acquitted and discharged from all punishment of sinne whatsoever. Indeed I am not of their minde that say, That God ne­ver punisheth his children for sin, it is an abhominable Do­ctrine, and contrary to the whole course of the Scriptures. But yet this I desire you to observe, That though God pu­nisheth beleevers for their sin, yet there is no beleever that hath the punishment of sin; For you must know, that there is a punishment for sin, and a punishment of sin; the punish­ment of sin, that beginneth in the wrath of God, and endeth in eternall damnation; now no beleever hath this punish­ment: Indeed for their sins they are punished, but not with a punishment of sin, neither cometh their punishment from wrath, neither doth it end in hell; but all the punishment they have for sin is a fatherly correcton, it is sueh a punish­ment as whereby God cleareth his justice to the world, and makes it appear, that he is no cockering Fathe: It is such a punishment whereby they are trained, fitted, and educated, for the Kingdome of heaven, to which Christ hath redeemed them; so that though God punisheth them for sin, yet hee never layeth upon them the compleat punishment of sin, Christ hath redeemed them from the fruit of iniquitie.

Thus you see the Doctrine opened, That Christ hath given himself as a ransome, to redeem all beleevers from all iniqui­ty, from the transgression of the Law, from the guilt of sin, and so from the punishment of all sin.

For the further opening and unfolding of this excellent Point, consider with me briefly these four particulars.

First, That all beleevers, they are by nature under all Ini­quitie, when the Text saith, That Christ gave himself to re­deem them from all iniquitie: This implieth that beleevers were under all iniquitie, what need Christ give himself to re­deem them from that under which they were not? You shall finde this evidently declared, Rom. 5. 12. By one man sin en­tred into the world, and death by sin, and so death passed upon [Page 28]all men, for that all have sinned. And Ephes. 2. 1, 2. 3. the Apostle speaking of beleevers, he saith of them, as well as of others, that they were dead in trespasses and sins, and that they are by nature the children of wrath as well as others, and that they were in time past, acted by the Divell, and walked after the course of the world, according to the Prince of the power of the air, the spirit that now worketh in the chil­dren of disobedience; And again, Rom. 3. 19. all the world is become guiltie before God; all men by nature, as well belee­vers as unbeleevers are all under iniquitie: First, they are under the transgression of the Law, they break the Command­ments of God continually. Secondly, they are under the guilt of that transgression, for he that hath the sin must have the guilt. Thirdly, they are under the punishment that be­longeth to the breakers of the Law, for he that committeh sin, and hath the guilt thereof, must needs be lyable to the pu­nishment.

Here is the first thing considerable, Christ gave himself to redeem beleevers from all Iniquitie, therefore they are by nature under all iniquitie.

The second thing to be considered is, How beleevers come to be under all iniquitie. To this I answer, that they are born under the power of iniquitie. Psal 51. 5. Behold, I was sha­pen in iniquitie, (saith a beleever, that is David,) and in sin did my mother warm mee; they were warmed in sin, and con­ceived in iniquitie; and the Apostle in the place before al­ledged, Eph. 2. 3. telleth us that we that are beleevers, were all by nature the children of wrath.

But you will say, Whence is it that beleevers come to bee born under iniquitie, vassals to sin, slaves to Sathan, and ex­posed to the wrath of God? whence cometh this?

I answer, (and that in a word onely) it cometh thus, by their first Father Adam, for all mankinde was in Adam, in his loynes, and Adam in innocencie represented all mankind, he stood (as a Parliament man doth for the whole country) for all that should be born of him; so that look what Adam did, all his posterity did: Now Adam broke the Commandment [Page 29]of God, eating that fruit God had forbidden him to eat off; he breaking this Commandment, all his posteritie brake it, upon the breaking of the commandment there cometh a guilt upon him, the guilt that came upon him came upon all that were in him, and so upon all mankind; upon the guilt, God layeth a punishment for sin: What is that? to withdraw that Image of holiness and righteousnesse wherein he was created, and to leave him to a contrary Image of unholinesse, and un­righteousnesse; that was the punishment that God laid upon Adam, and this punishment God layeth upon all the posteri­tie of Adam, because they were as truly guiltie of Adams sin; as he was, whence it commeth, that all that are born of Adam are guiltie of eating the forbidden fruit; being guilty of that, the punishment that is laid upon that sin is laid upon them, that holinesse and righteousnesse wherein they were once (in Adam) created, is taken from them, and they are left to a contrary Image of Sathan, an image of unholinesse and unrighteousnesse: Whence it cometh to passe, that they are all born under the guilt of sin, under the power of Ori­ginall corruption, slaves to Sathan, and the objects of divine wrath. Thus you see the second thing, how it cometh to passe that all beleevers are under all iniquitie.

The third thing is, How Christ cometh to redeem belee­vers from all this iniquitie; how Christ by giving of himself, could redeem beleevers from all iniquitie?

I beseech you observe it; Christ did it thus. Because that which brought beleevers under iniquitie, (as you have heard) was the breaking of Gods Law, Christ he cometh and fulfill­leth the Law of God, and he suffereth all that which the ju­stice of God thought due for the breach of his Law: And so Christ doing that which beleevers should have done, namely, to keep the Law; and suffering that which beleevers had de­served by their sins, Christ doing and suffering this in the na­ture of beleevers, that is in mans nature, so that the same na­ture that sinned, suffered; the same nature that was bound to keep the Law, did keep the Law in Christ; hence it cometh to passe, that Christ giving God the full price for their ran­some, [Page 30]he cometh to redeem them from all iniquitie.

And that you may yet the better see that Christ by this act of his, giving himself thus to be a man, to obey all the Law, and to suffer all the wrath of God due to sin, that he did ful­ly pay the price that might ransome all beleevers, consider but in brief these things.

First, God and Christ made a compact, or a covenant toge­ther; God offereth Christ this (who was the second person in Trinitie) that he would become man, and in mans nature fulfill the Law, and suffer all that wrath of God that was due for the breach of this Law; God promised Christ that hee should acquit and discharge all such as beleeved in him. Christ he agreeth to this Covenant, and undertakes it, after the Co­venant was made, he came and performed it; he became man and gave a perfect price, for the full payment of what ever was due, God abated him not a farthing, the uttermost far­thing of that which beleevers were condemned to pay, hee paid it, he perfectly kept the law, he perfectly suffered the uttermost of all that wrath of God that was due to sin.

And all this was done by Christ who was God, all this was done by the Second Person in Trinitie; so that now the person obeying the Law of God was infinitely better, then the persons breaking the Law of God, the person that did suffer the wrath of God, was infinitely better then the per­sons that should have suffered the wrath of God; for they were but men, but this was the very Son of God: So that now God satisfieth God, God paid the ransome to God, therefore the ransome cannot but be compleat. And thus cometh Christ by giving of himself fully paying a price to redeem from all iniquitie, all them for whom he paid it, that is, all that doe beleeve in him. It is in this case, as if a man were in prison for a great deal of monie, and a friend of that mans should agree with his creditor, that upon con­dition he would discharge the man, and let him out of pri­son he would pay him the full debt; If the creditour ac­cept of this offer, and the partie perform the condition, the poor man is acquitted and discharged. Even thus it is, God [Page 31]the Father and the Lord Jesus Christ agreed, that upon Christs paying of all that which was due to God from all those for whom he paid it, they should be discharged, Christ he did it, and so they are set free. Thus you see how it cometh to passe, that Christ by giving himself, hath set free all be­leevers from all iniquitie.

Lastly, for the full clearing of this point, consider the rea­sons why Christ should thus pay this price for beleevers, why Christ should give himself to redeem beleevers from all ini­quitie. There are two reasons of it. The one in respect of God, the other in respect of beleevers.

First, In respect of God: Christs love to God made him doe it. Beleevers they are the elect and chosen of God, chosen by him to a kingdom. Now to the end they might come to the kingdom to which God hath chosen them, they must be redeemed from Iniquitie; they cannot redeem themselves, therefore they must lie there: Christ out of love to God the Father, that he might bring to happines, those whom God hath chosen to happines, he offereth himself and undertakes the work. This is that you have in Hebr. 10. 5, 6, 7, 8. the Apostle there brings in Christ speaking to God the Father, When he cometh into the world, (that is, when Christ was In­carnate,) he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me; In burnt offerings and sacri­fices for sin, thou hast no pleasure, Then said I, lo I come (in the volume of thy book, it is written of me) to doe thy will O God. God had appointed Christ to ransome beleevers, Christ knowing it to be Gods will, out of his love to God, willing­ly offereth himself to doe it, so that here is the first reason in obedence to God, out of love to God, that he might deliver his elect, and bring them to that happiness to which God hath chosen them, he giveth himself to redeem them from all iniquitie.

The second reason is, From Christs love to beleevers. Be­leevers as they were the chosen of God, so they were the cho­sen of Christ. The Lord Christ had a speciall affection to belee­vers upon three grounds. First, Because they were Gods [Page 32]chosen, and Christ loving God, could not chuse but love them. Secondly, because they were his own chosen, for he hath chosen them as well as God the Father. Thirdly, Because by God the Father they were given to him, as hee himself saith, John 17.6. Thine they were, and thou gavest them me. Upon these three grounds Christ loveth beleevers, now loving of them, Christ could not but pitty them in their miserie, there­fore having it in his power, he setteth himself to bring them out, and so giveth himself a ransome to redeem them from all iniquitie; so you have it Eph. 5.25. Husbands love your wives, as Christ loved his Church, and gave himself for it; by the Church is meant the company of beleevers, his love to them is said to be the cause of his giving himself for them. Thus by these things you have seen the Doctrine cleared and opened, That Christ gave himself for that end, that he might become a ransome, and set free beleevers from all iniquitie, from the transgression of the Law, and from the guilt of that transgression, and from the punshment that belonged to that guilt.

To make now some Use of this Point, and so to conclude, This Doctrine my brethren, is wonderfull sweet and usefull, and therefore I have been somewhat the longer, in the pro­ving and explaining thereof. It serveth both for Consolati­on, Exhortation, and Instruction.

First of all, here is wonderfull sweet consolation to all you that are beleevers, you that have a faith purifying your hearts, a faith working by love, a faith as a brestplate, which pre­serveth in you a conjugall affection to Christ from all the adul­dulteties of the world, flesh, and Devill; you that have a faith overcomming the world, to you I speak, you are those happy ones for whom Christ gave himself, to redeem you from all iniquitie, to redeem you from the power of sin, from the guilt of sin, from the punishment of sin. Be therefore of good comfort, thou that art a beleever, thou shalt certainly be de­livered from all iniquitie. Hath Christ given himself for this end, and is not attainable? It were folly in Christ to give himself for an end which is not attainable; No my brethren, [Page 33]hath Christ given himself for it, and shall it not be done? If this be the end for which Christ gave himself, then either this end is made good, or else Christ is disappointed of his end.

Is it possible (thinkst thou) for Christ to redeem thee from all iniquitie? Oh yes, Christ hath made the world, he hath conquered hell, the Devill, and the grave, therefore Christ can doe this. If it be possible for Christ to doe it, then Christ will doe it, for it was the very end why he gave himself. Doest thou think Christ hath been at so much cost and pains, that he hath coveted thy redemption so strongly, that he hath not spared himself, but given himself for this end, to redeem thee from all iniquitie, and will not Christ effect it? Oh con­sider it, and be assured of it, seeing it is the very end for which Christ gave himself, the thing shall be done.

Thou that art a beleever, thou art alreadie redeemed in a great measure from all iniquitie, thou art redeemed from the power and dominion of sin, thou art no longer a servant of sin, thou art now a servant of righteousnesse: thou art al­ready redeemed from the guilt of all sin, there is no sin God will ever charge upon thee to thy condemnation; thou art already delivered from the punishment belonging to sin: Oh take comfort in that redemption thou already hast and rejoyce under hope in that which is to come; the time is coming and shall assuredly be, when thou shalt be perfectly redeemed from all iniquitie. Thou art now freed from the power of sin, the time is coming in which thou shalt be freed from the presence of sin.

The Lord Christ he hath now so ordered it, that God in his justice is tyed to deliver thee from all iniquitie, for he hath paid the price, therefore God must set thee free. God co­venanted with Christ that if he would pay the full price for the redemption of beleevers they should be discharged? Christ hath paid the price, God must be unjust, or else hee must set thee free from all iniquitie. Oh comfort thy self therefore with this. What Moses once said to the children of Israel, I may speak to thee that art a beleever, Exod. 14 13. [Page 34] Moses said to the people, Fear not, stand still, see the salva­tion of the Lord, which he will shew you this day, What is that? For the Egyptians whom you have seen to day, you shall see them again no more for ever. This was typicall, this was a type of Christs redeeming thee that art a beleever from all iniquitie: I say therefore to thee, stand still, and fear not, be not afraid of any thing; art thou invirond round about with iniquities, as they were with the Egyptians, fear not, stand still, be but patient a little, soon shall [...]he time come wherein thou shalt see the salvation of the Lord; for thine Ini­quities whom thou now seest, thou shalt fee them again no more for ever. This is the very end of Christs dying, there­fore this end shall be made good: Oh let us rejoyce together in the redemption of the Lord Jesus Christ.

How would it glad our soul, if we were vassalized to the Turk, or slaves to the Moors to be redeemed from that vassa­lage and slaverie? If we were to be imprisoned but all our life time for a debt which we could never pay, how would it rejoyce our soul, if a friend should come and pay our ransome, and discharge our debt, and set us free? Behold here, my bre­thren, a greater redemption wrought for thee by Christ; thou art redeemed from under all iniquitie, not with a temporarie redemption; thou mayest be redeemed in thy body from a slave, and taken captive again the next yeer; thou mayest be redeemed out of prison for debt, and brought in again soon after; but the redemption thou hast by Christ, it is an eter­nall redemption, as it is called, Heb. 9.12. an universall re­demption, it is from all iniquitie, and it is for ever. Here is the first Use, Admirable consolation to all beleevers, you that are not sensible of this comfort are not beleevers. Christ hath given himself for this end to redeem us from all iniquitie, therefore assuredly his end shall be effected, all beleevers shall be freed from all iniquitie.

The Second Use is for Exhortation: Is this the end why Christ gave himself, to redeem us from all iniquitie; then let us that are beleevers, be exhorted to these two things.

First of all, let us be afraid of coming under any Iniquitie. [Page 35]The Lord Christ did so much desire our redemption from all iniquitie, That he gave himself for that end; Oh then let us bee afraid of being again brought under the power of any iniquitie. Hath Christ so much desired our freedome from Iniquitie, as that he gave himself for that end, and shall not we have a care, that Christ may have his desire, in keeping our selves free from iniquitie? Suppose a Father had been content to redeem his son out of prison (wherein he was perpetually to lie for debt) to sell all that he had, and to strip himself of all his estate to set his son free; should we not cry out of that son, that should after that he was redeemed so costly by his father, again turn Prodigall? It is as grosse a thing (my brethren) for us that are redeemed by Christ with so costly a Redemption, as is even the giving of himself, to rush again under the power of that iniquitie, from which to redeem us, Christ hath given himself.

Suppose a father should so love a son, as that for the cu­ring, and freeing of him from a disease, he should shed his own hearts bloud; should we not judge it abhominable for that son presently to run again into the infection of the same disease, when as his father with so much love and cost, even his own life had procured his freedome from the disease? I beseech you consider it, the Lord Jesus Christ hath there­fore given himself to be a man, to obey the Law, to suffer the wrath of God, and to die, that we might be redeemed from iniquitie; Oh therefore let us ever be fearful of coming under iniquitie any more, let us not suffer our selves to be defiled with that sin, from which to deliver us, Christ hath given himself. Certainly if any argument in the world would per­swade people not to given way to sin, but to deny ungodliness, and worldly lusts, and to live soberly, and righteously in this present world, this will doe it.

When therefore thou art tempted to commit a sin, reason thus with thy self. Now that I am tempted to sin, here is presented to me, pleasure, or honour, or profit, or escape from trouble, and if I will commit the sin, I shall attain ma­ny of these; but let me remember, that to the end I might [Page 36]bee brought out of sin, Christ gave himself: Is not Christ more worth than profit? more worth than pleasure? of more worth then my life? why then to save my self from danger, or to gain profit, or pleasure, or honours, should I rush into a sinne, out of which, Christ to pluck me, hath given him­self.

Consider of it, for this I assure you, that there are none whom Christ hath redeemed from Iniquitie, but he doth put into them such a spirit, that they shall for ever after bee carefull to keep themselves from iniquitie. The Lord Christ would not bee at so great cost to give himself for an end that should be frustrate, he hath bought our redemption with the price of himself, therefore he will make it sure that it shall be effected. If therefore you find your hearts bold to run into any sin, and ready to put your selves into all iniquitie, you are not those that are redeemed by Christ. Consider for the proof of this, these places, James 1.27. Pure religion and undefiled before God and the Father is this, to visit the fatherlesse and widowes in their affliction, and to keep himself unspotted from the world. Observe it, where there is a true Religion, there men keep themselves from the spots of the world. And you shall finde this also excellently and plainly laid down in 1 John 3. from the 6. verse to the 11. Whosoever abideth in him (that is, in Christ) sinneth not, whosoever sinneth hath not seen him, neither known him; Little children, let no man deceive you, he that doth righteousnesse is righteous, but in v. 8. He that committeth sin, is of the devill. Observe these Phrases of the Scripture: And in v. 9. Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and be cannot sin, because he is born of God: And in v. 10. In this the children of God are manifest, and the children of the devill, whosoever doth not righteousnesse, is not of God. In few words, here is a plain tryall who are Gods, and who are the Devils children; whoever sinneth, whoever doth not righteousnesse is of the Devill, is not of God: Take notice of it, I beseech you, they are the very words of the Spirit of God. And to this you may adde that in the fifth Chapter of the same [Page 37]Epistle of John v. 18. We know that whosoever is born of God sinneth not, but he that is begotten of God, keepeth himself, and that wicked one toucheth him not. All these places plain­ly prove, That whosoever Christ hath redeemed from under iniquitie, he so works with them, that they shall never return to iniquitie again; for Christ gave himself to free them from it, and he will never buy a thing at so costly a rate but it shall be done. Not, but that they that are redeemed, sin; but the meaning is, They never commit sin with a full consent, they never again come under the power and reign of sin; sin they doe, but it is out of infirmitie, it is not with purpose of heart, it is not with deliberation, it is not with delight; when ever they sin they doe that which they hate, and they commit that which they hate, and they commit that which they are asha­med of. This is the meaning of these Scriptures.

Therefore I say, be exhorted, seeing Christ hath so dearly bought your redemption from all iniquitie; Oh in the name of Christ be exhorted, neither for pleasure, nor for honour, nor for fear, neither to please your selves, nor the world, nor your friends, never be brought under any iniquitie, for Christ gave himself for this end, to redeem us from all iniquitie. This is the first exhortation, to exhort us to take heed of coming under any iniquitie, seeing to redeem us from it, Christ gave himself.

The second Exhortation is, to exhort us to labour every day more and more to get from under that iniquitie under which we are. The former Exhortation exhorted us to keep our selves from coming under that from which we are gotten; this is to exhort us, to labour every day more and more to get from under that iniquitie, under which we are: For did Christ give himself for this end, Oh then let us never give over till we are gotten from under all iniquitie. What end can we better aim at, then Christ aimed at, the redeeming us from all iniquitie? let us also aim at this, to redeem our selves from all iniquitie.

Indeed it is true, in the point of satisfaction, and in the point of paying the ransome, we can do nothing, Christ doth all, but yet this I must tell you, that in the point of deliverie of our [Page 38]selves from under iniquitie, we must doe a great deal. Christ gi­veth us right to come out from under all iniquitie, but Christ requireth that we our selves should bring our selves from un­der iniquitie. It is true indeed, we cannot doe it, but by Christ, it is the grace of Christ, the power of Christ, the spirit of Christ that doth help us to get our selves from under iniquitie; yet notwithstanding we must labour to get our selves from under it, and Christ will help us. For this I might quote many places, but for fear of being too long, I will content my self with that in 2 Cor. 7.1. Having therefore these promises, doarly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Observe the Phrase, the Apostle doth not say be cleansed, but let us cleanse our selves from all filthinesse of flesh and spirit. But some might say, we are cleansed already, Christ hath cleansed us. Yea saith the Apostle in part, but we must perfect this holiness; Christ hath brought us from under iniquitie in some measure, now Christ expects we should bring our selves from under the re­mainders of iniquitie.

It is in this case as it was with the people of Israel, it was the Lords power and gift that gave them possession of the land of Canaan, it was the Almightie arm of God that did it: Yet notwithstanding when they were in the land of Canaan, they were fain to fight for it, before the Cananites were dispossest: that was but a Type of this: It is the Lords Almighty power that hath possest us with this libertie and freedome from iniquitie, but yet notwihstanding before we can come to inioy a full libertie from all iniquitie, we must fight for it, and wage the battels of the Lord. And truly (my brethren) Christians are miserably guiltie of being under the power of iniquitie, much more then they might, because they are lazie, and idle, and they doe not labour to deliver themselves from under the remainders of iniquitie; but even as it was with the Israelites, (which were but a type of be­leevers) in Judg. 2.2. I said unto you, you shall make no league with the inhabitants of this land, you shall throw down their Altars, but you have not obeyed my voice. The Lord ap­pointed [Page 39]the people of Israel, that they should never leave till they had rooted out the Canaanites, but they were lazie, and idle, and did not drive out so many as they might. Even thus it is with most Christians, the Lord hath possest us of libertie, and yet he requireth that we should work out the remain­ders of iniquitie; wee are generally lazie, and we make leagus with sin, and we have a secret affection to this lust, or to that lust, and therefore we doe not bestir our selves laboriously to expell all iniquitie. Here is the reason that the end of Christ is no more made good unto us.

Oh be now exhorted I beseech you, to fulfill the desire of Christ, it was the very end why he died, that thou shouldst be redeemed from all iniquity; be thou like Christ, doe thou make corruption die, that thou mayest redeem thy self from all iniquitie. This is the very scope of the Apostle in this Text; he had exhorted in the beginning of the Chapter, servants to their duties, masters to theirs, old men and women to theirs; all to deny ungodliness and worldy lusts, and to live soberly and righteously in this present world: Now to perswade them to this, he bringeth in this of the Text, for (saith he) Christ gave himself for this end, to redeem us from all iniquitie: As if he should say, will you not make good the end of Christ? when Christ had so much desired to redeem you from all iniquitie, that to effect it, he hath given himself: what will you not bestir your selves to make good this end of Christ? Oh be exhorted to endeavour the purging away the remain­ders of iniquitie.

We have now finished the Uses of Exhortation, we are now lastly to come to some Uses of Instruction, and so con­clude.

This Doctrine (my brethren) That Christ gave himself for this end, to redeem us from all iniquitie, it serveth for a threefold Instruction.

First of all, to teach us, that there is no need of any satisfa­ction on our parts to appease the wrath of God, or deliver us from our iniquities, for Christ hath given himself to doe it; therefore it is but a sillie thing to thinke that wee can come [Page 40]after and doe it. The very thing whereby men should satisfie Gods wrath, Christ hath given himself to doe it. There is but two waies men can satisfie the justice and wrath of God: The one is, by keeping the Law: The other is, by suffering the wrath of God due for the breaking of the Law. To doe both these, the Lord Christ hath given himself; and if Christ have certainly done it, what need men come after to add any thing to it? The Church of Rome hath a Doctrine of Satisfa­ction, and it telleth us, That men must satisfie in this life, and after this life. All this is needlesse and derogatorie to Jesus Christ, as if men should come after and adde any thing to what he hath done, as if the redemption of Christ were not perfect, as if Christs giving of himself were not enough to redeem us from all iniquitie. Learn this therefore, that so you may ab­hor that Doctrine, and here is the first instruction.

The Second is, to teach us the great bondage and slavery that iniquitie holdeth them in that are under it; for if so be that Christ gave himself to fetch beleevers out of iniquitie, then certainly it is a miserable thing to be under iniquitie. It were a silly thing that Christ should be at so much cost as to give himself to free beleevers from iniquitie, if it were not a miserable thing for beleevers to be under iniquitie, the very Phrase teacheth us that it is a bondage to be under sin, he gave himself to redeem us from iniquitie, therefore to bee under iniquitie is a bondage, for redemption supposeth a sla­verie. Oh it is a bondage indeed, and a slaverie worse then that of the Turks or Moors.

For first, the slaverie of the Turk is but of the bodie, but the slaverie to sin is of the bodie and soul both. The slave­rie to the Turk is but to men, the slaverie to sin, is a slave­rie to the Devill. The slaverie to the Turk is but for a while, at the longest but for a mans life, but the slaverie to sin is for ever. Again, the slaverie to the Turk, a man may be re­deemed from it, by some ordinary price, by a certain sum of Gold and Silver; but the slaverie to sin a man can never be freed out of that, but by the precious bloud of the Lord Jesus Christ, 1 Pet. 1.18. Yee were not redeemed from [Page 41]your vain conversation (redemption from sins slaverie is not attainable) by silver and gold, and corruptible things; but by the precious bloud of Christ, as of a lamb without blemish and without spot. Blood must be shed, before freedome from the slaverie from sin can be attained, and the bloud of one that is innocent, and the blood of one that is the Son of God. Oh what a slaverie is this, our of which nothing can redeem but blood, innocent blood, even the blood of the Son of God. Certainly either it is an infinite miserie to be under sins sla­verie, or Christ was very foolish to give such an infinite price to redeem us from it. For what is it for Christ to give him­self, but for Christ to give an infinite price? For is not Christ God, whom the Angels worship, who made the world? Christ gave himself to redeem people, therefore it is an in­finite miserie under which they are, or he had been infinitely unwise, to give so great a price. Learn then, That Christ gave himself to redeem from sin, therefore sin is an infinite bon­dage and slaverie; give no reft therefore to your souls till you come out of it.

Thirdly, and lastly, Hath Christ given himself for this end? Oh then let all that are beleevers know, that is their duty to love the Lord Jesus Christ. Now I shall speak to all of you, for there is none of you but say you are beleevers, there is none of you but think that Christ gave himself for you. Is there any of you here present, that doe not think Christ gave himself for you? If you did not thinke so, you would despair presently. If you doe thinke so, see your dutie, hath Christ given himself to ransome you, oh then what a love do you owe to Christ.

Consider but these particulars in Christs giving of himself for your ransome.

First, he hath given a great price, he hath given himself for our ransome, it is the most costly ransome, that ever friend gave to ransome a friend: Many men have given money, but Christ hath given himself to redeem you.

Secondly, It is a perfect ransome, he hath redeemed you from all iniquitie.

Thirdly, It is a perpetuall ransome, he hath for ever redee­med you.

Fourthly, It is an undeserved ransome. What did you de­serve when Christ gave himself to ransome you from sin? you were enemies to Christ, you hated him, you persecuted him, you rejected him. There is no nation in the world so bitter an enemie to our nation, as you were to Christ when he gave himself to ransome you.

On then behold a costly ransome, a perfect ransome, a per­petuall ransome, an underserved ransome! What doth this de­serve but wonderfull love at your hands? If there were a man that were to lie in prison all his life long for debt, and one should come to him that he never knew, of whom hee never deserved any kindnesse; if this man should set him free, how would he love that man? and truly, there were great cause that he should. Suppose a man were a slave to the Turk, and there for ought he knew he was to spend all his dayes in that drudgerie, and a man comes and payes an exceeding great ransome even as much every farthing as is desired; would that man that is thus redeemed thinke it too much to be a servant to him that set him free? No surely, I remember what the men of Israel said once to Gideon, Judg. 8.22. Rule thou o­ver us, both thou and thy son, and thy sons son, for thou hast delivered us out of the hand of Midian. Because he had deli­vered them, they give their Crown and Scepter to him, and to his posteritie for divers generations, and Gideon deserved it. These persons shall rise up in judgement against you that will not love the Lord Jesus Christ. Never did any Creditor, never did any redeemer that ransomed a slave from drudge­rie, never did this Gide on doe half so much for them, as Christ hath done for you. They did not give themselves, Christ hath given himself, and that to redeem you from iniquitie, there­fore as the work is of infinite worth, so your love should be abundant.

Oh love Christ therefore above all, above your sins, above the world, above your friends, above your liberties, above your goods, above your lives, for he hath loved you above his [Page 43]life, he hath given himself to redeem you from all iniquitie. let it be said of you as the Apostle speaks of those beleevers in 1 Pet. 1.8. Whom though yee see not, yet yee love, though you see not Jesus Christ yet love him, for he hath done these things for you.

But how shall you be assured that you are in the number of them for whom Christ gave himself to redeem from all iniquitie?

If you finde your souls to love the Lord Christ above all things; but on the other side, if you doe not finde your hearts loving Christ above all things, if you cannot say of Christ as the Church in the Canticles, Oh thou whom my soul loveth, if you cannot say that Christ hath more room in your affecti­on, that there is more inlargement of heart toward him, then to any thing else in the world, then you are not yet in the number of them for whom Christ gave himself to redeem them from all iniquitie: Therefore, I beseech you, quicken up your hearts towards Christ. Why doth Iniquitie so abound now, and the love of so many waxe cold? Surely, you have forgotten your selves, have not you forgotten what Christ hath done? how else could your affections be so little, so cold to­wards him? Remember what I have opened now unto you, Christ gave himself to be a man, to obey the Law, to suffer the wrath of God and man, and that for this end, to redeem you from all iniquitie, therefore love you the Lord Jesus, ac­cording as he doth deserve. And thus much shall serve for the first end, Why Christ gave himself for beleevers: That end which concerns be­leevers themselves, Viz. That he might redeem them from all iniquitie: The Second remaineth, and that is that which concernes himself. But so much for this Time. (⁂)

The Blessed Inhabitant: OR, The Benefit of Christs being in Beleevers.
SERMON II.

THe Apostle Saint Paul having in the first verse of this present Chapter, in the very first words of the Verse set down the blessed Priviledges of all true beleevers, such as are regenerated and are in Christ, he doth afterwards in many Verses lay down the Signs and Tryals, whereby he doth discover who they bee that are in that blessed condition, and who they bee that are not: And amongst others (not to stand upon the Co­herence, it not being necessary for the understanding of this Verse) he doth in the words of the Text, lay down certain cleer Signs and Tryals, whereby people may know whether they are regenerated by Christ, and so justified, yea or no; And that is the Scope and Sum of this Verse, If Christ be in you, the body is dead, because of sin; but the Spirit is life, be­cause of righteousnesse.

In the Verse then you have these two things considerable:

First, the state and condition of all justified persons; Christ is in them: in the first words, If Christ be in you.

Secondly, the Signs and Evidences whereby it may bee known, whether Christ be in people yea or no; in the rest of the Verse; the bodie is dead, because of sin; but the spi­rit is life, because of righteousnesse.

I begin with the First, The state and condition of all per­sons that are justified: They have Christ in them. If Christ be in you, saith the Apostle, supposing thus much, That the Lord Christ is in every justified person, in every one that is exempted from condemnation. The Point is clear and evi­dent in the words of the Text, If Christ be in you:

The like to this you have John 14.20. I am in my Father (saith our Saviour to his Disciples) and you in me, and I in you: They are in him, and he in them. The like also you have John 17.21,—23. There our Saviour prayeth, That they may be one in us, I in them, and thou in mee, that they may bee made perfect in one. Mark: I in them, and thou in me, Look as God the Father is in Christ, so the Lord Christ also is in every beleever. To this purpose also is that of the Apostle, Col. 1.27. The riches of the glory of this mysterie is, Christ in you the hope of glory: CHRIST IN YOU. You see the Point is clear: Christ is in every justified person.

For the further understanding hereof, I will let you know in a word or two (for I purpose but to touch it) how the Lord Jesus Christ is in all justified persons. First, he is in them, as the Housholder or Master of the Family is in his house: Therefore the Apostle saith, Eph. 3.17. That he doth dwell in our hearts. Look as the Master of the Family dwelleth in his house, ruling, commanding, and ordering all things there, even so is Christ in them that are justified persons. Again, he is in them, as the food that we receive is in our stomacks: Therefore he is often in the Scripture compared to meat and drink, because as meat and drink are in us, after we have eaten and drunken; so is the Lord Jesus Christ also in all them that are justified, for their refreshing, nourishing, and strengthning, and preservation of life in them. Last of all, He is in them as a mans life is in him; I live not, saith the Apostle, Gal. 2.20. but Christ liveth in me. Christ is in the [Page 49]soul of a poor sinner that beleeveth, as our naturall life is in our bodies; as our life doth act and move us, being the prin­ciple of all those motions that are in us, even so is Christ also in all justified persons.

But you will ask, In what respect is it that the Lord Christ is said to be in justified persons?

I answer, Amongst others, Christ is said to be in them in these two respects.

First, Because his Spirit is in them. By his Spirit I do not mean his humane spirit, his soul, as he is a man, that is proper to himself, as every mans soul is; but by his Spirit, I mean, the Spirit of God, the Holy Ghost, the third Person in Tri­nitie; which is the Spirit of Christ, both as he is the second Person in Trinitie; so the Holy Ghost proceedeth from him to­gether with the Father, and also as he is the Mediatour of his Church; so it is his Spirit because he hath merited, and as it were purchased it, to imploy it, and to send it about for the effecting of the salvation of the Elect. Now the Lord Christ is in beleevers by vertue of his spirit, because his spirit is in them. This the verse before the Text, and the verse after plainly prove, where the Apostle maketh mention of the Spirit of Christ dwelling in the faithful: If the Spirit of God dwell in you, v. 9. And If the spirit of him that raised up Jesus from the dead dwell in you, Verse 11. This is the first Reason why Christ is said to be in justified persons; his Spirit is in them.

Another is, Because the vertue, efficacie, life, and operation of Christ is in them, as the tree, or the root may be said to be in the branches; because the life and sap of the tree is put forth in the branches: So my brethren, is Christ said to be in the soul of every beleever, because the vertue and influ­ence of Christ is working in them, as truly as it is in himself, onely differing in regard of degrees and perfection.

Now for the fuller illustration of the Point, give me leave in the last place to shew you the means whereby Christ is in all them that are justified: They are these two.

First, the grace of Faith: For this in-being of Christ in all justified persons, is the consequent of their union with him: [Page 50]Now by faith they are joyned to Christ, and Christ being joyned to them, and they to him, Christ is in them, as well as they in him. Therefore in that forenamed place, Eph. 3.17. Christ is said to dwell in our hearts by faith.

Another means is, The abiding of Christs word in us, John 15.7. If ye abide in me, and my words abide in you: In the fourth Verse, our Saviour had said thus, Abide in me, and I in you, now repeating that again, he somewhat altereth it, and saith, If ye abide in me, and my words abide in you: I conceive the ground of the alteration is onely this, because the abiding of Christs word in people is a means whereby Christ doth abide in them. By the words of Christ, I take it, is meant the Gospel of Christ, with all the command­ments, instructions, and promises, that are contained in it: Now when this Word of Christ doth abide in people, which it doth when understood, remembred, practised, and obser­ved, by this means Christ is said, and made to abide in them. The words of Christ are as so many plants which he doth ingraft into a poor soul, as we doe ingraft Cions into a stock; Therefore the Apostle calls it the ingrafted word which is able to save your souls, Jam 1.21. Now look as the stock cometh to have the nature and to bear the fruit of the Cion, by ha­ving the Cion implanted and ingrafted into it; even so by in­grafting the word of Christ into us, we come to have the sap and life of the Spirit of Christ, and consequently Christ himself to abide in us.

For the further understanding of the Point, you must in the last place know. That however the Lord Christ is in all justi­fied persons, yet he is not wholly and compleatly in them; not so as to exclude sin and Satan out of them, Christ is in them, and sin and Satan are in them also; so that Christs dwelling in them is but imperfect, yet notwithstanding it is perfecting, and in the end shall be consummate, and then Christ shall onely be in them, and sin and Satan altogether shut out.

This serveth, my brethren, to teach us all, which is the rea­diest and surest way to become justified persons, and parta­kers [Page 51]of Christ and all his priviledges; to wit, to get Christ to be in us. In vain dost thou hope for any Christian priviledge, in vain dost thou indeavour after any thing that is necessary to salvation, if by faith Christ is not brought to be in thee. People doe oft trouble themselves many waies, but most are ig­norant or negligent of this way, whereas our hope of happi­nesse, of the forgivenesse of our sins, our labours and endea­vours after heaven are all in vain, if we doe not labour by be­leeving to get the Lord Jesus Christ to be in us. Many conceit that Christ will be for them, but he will be for none, but for them in whom he is. I mean not now to dispute whether Christ be for us or in us first; but this is sure, he will be for none, but such as he is in also. Therefore saith the Apostle, Col. 1.27. Christ in you the hope of glory; The Connexion is to be observed, Christ the hope of glory, but Christ in you implying, that as we must have no hope but Christ (and therefore Christ is called our hope) so we can never have Christ to be our hope, if we have not Christ to be in us. Learn this therefore, I say, above all things, to labour to be joyned to Christ by a lively faith, that so you may come to have him in you, and then he shall be for you, and never till then. Thus much for the first thing, The condition of all such as are justified; They have Christ in them.

Now for the second, which is the main thing the Apostle aimeth at, the Evidences or Signs whereby it may be known who have Christ in them; Yee have them in the next words: The body is dead, because of sin, but the Spirit is life, because of righteousnesse.

Give me leave first to open the words unto you. By Sin you know is meant the transgression of Gods law, the go­ing beside the rule of Gods Commandment, either in neglect­ing what is enjoyned, or in doing what is prohibited, this is sin.

By Righteousness also must be meant the contrary to this. For howsoever righteousness is sometime in the Scripture taken strictly, for the observation of those duties that con­cern men, which the second Table injoyneth; yet some­time [Page 52]it is taken largely, for the observation of the whole Law of God, and all duties concerning God and us; and thus it is usually taken, when as it is not joyned with something else that doth restrain it. Here it is opposed to sin, and therefore as by sin is meant the going beside the Commandment of God; so by righteousnesse is meant the observation or doing of the Commandment of God. Thus you see what is meant by sin, and what by righteousnesse.

But it is more difficult to know what is meant by the bodie, and what by the Spirit? The bodie is dead, because of sin; but the spirit is life, because of righteousnesse. I take it, here by the bodie is meant the bodie of corruption, the bodie of sin, that same Original corruption that is in all of us by nature. It can­not be understood of the natural body, because of the opposi­tion to spirit; for by the spirit here cannot be understood our soul or our spirit, for it cannot be said, that any mans spirit or soul is life to righteousnesse, it may be said that it is enlivened to righteousness, but it cannot be said to be life to righteous­nesse: therefore seeeing by the spirit the soul of a man can­not be meant, I thinke it is clear that by the the body, the bodie of man cannot be meant. But by the body I conceive (as I said) is meant the body of sin, for so Saint Paul calleth it, Rom. 6.6. That the bodie of sin might be destroyed.

Now this Originall corruption is called a bodie in these re­spects:

• 1. Because that it commeth to us by propagation, from the parents of our bodies.
• 2. To expresse the baseness of it, for our bodies are but base and vile, as Saint Paul calleth them, Phil. 3.21.
• 3. To expresse the fadingness of it, for that is our comfort, as our naturall bodies are mortall, so the body of sin, origi­nall corruption, is also mortall to all the Saints. Therefore it is called flesh, because through the merit of Christ and the mercie of God it is transitorie to all beleevers.
• 4. Lastly, it is called a bodie, because as our bodies are made up of many Integrals, and consist of several members, by which they act and exercise severall functions; so also originall [Page 53]corruption is one thing consisting of many particular sins, as so many integrall parts or severall members, whereby it put­teth forth it self in severall operations. For these and such like reasons Originall corruption is called a bodie. Thus you see what is here meant by bodie.

And now it is more easie to understand what is meant by the Spirit: The Spirit is life, because of righteousnesse: For if by the body be meant originall corruption, then by the Spirit must be meant originall righteousnesse, that which is elsewhere in the Scripture called the divine nature, or the seed of God, or grace, or holiness, or the like. Originall holiness or righteousness is that which (I take it) is here meant by the Spirit: It is so called John 3.6. That which is born of the spirit is spirit; and so in many other places.

Now this same habit of holiness is called the Spirit:

• 1. To shew the excellency of it, That as a Spirit is an excellent thing, far above all bodily substances; so is holiness the excellentest of Gods creatures, for grace is also a creature as other things.
• 2. To shew the durableness of it; though sin shall die in the Saints, and be utterly destroyed; yet grace shall never be de­stroyed, stroyed, nor cease in the Saints of God.
• 3. It is called the Spirit in regard of the Objects of it, for the Objects of this grace are spirituall things.
• 4. In regard of the Author of it. It is the holy Spirit of God, that begets and works it in people; therefore as the child beareth the name of the Fa­ther, so doth this of the Spirit.

Thus you see what is meant by sin, namely, the transgressi­on of Gods Law, either in omission or commission: What by righteousness; The observation of Gods Law in the duties of the first and second Table: What by the bodie; Originall corruption; What by the spirit, the habit of holiness, or originall righteousnesse.

Now then the whole amounteth to this; That if so bee the Lord Christ be in people, then there is a death of sin in them, and a life of righteousnesse: Thus much is meant by the words, let them be taken any way, which way soever Expositors can carry them, this must be the sence of them; [Page 54]and therefore we need not spend further time in the Expo­sition; but will fall directly upon the Doctrine, which is this:

In whomsoever Christ is, there is a death of sin, and a life of righteousnesse.

The Point is very evident and expresse in the Text (being the main matter, scope and drift thereof) as well as in other places of Scripture.

For the proving of it, (not to trouble you with many other Scriptures) you may consider these things:

First, The ends and the offices of Christ, which the Apostle Paul expresseth, Tit. 2.14. Christ gave himself for us, that he might redeem us from all iniquitie, and purifie unto him­self a peculiar people, zealous of good works. The main end of Christ is the redemption of a people from all iniquitie; which implieth not onely the removal of the guilt of sin, but the destroying of the bodie of sin. Therefore 1 Joh. 3.8. it is said, That for this purpose the Son of God was manifested, that he might destroy the works of the Devill. Not onely the guilt of sin, but the power and dominion of sin is the work of the Devill; now therefore ( for this purpose saith the Text) the Son of God was manifested, that he might free us from the guilt, yea and from the dominion, and life, and power of sin. There is one end.

Another end of Christs giving himself was, To purifie us, therefore he must put sin to death in us; for to purifie is no­thing else but to purge out corruption, as the fire doth work the drosse out that is in the gold.

Again, To purifie us that we might be a peculiar people, zealous of good works. Where there is a zealousnesse of good works, there must be a life of righteousnesse. So that by that place you plainly see, that the end of Christ is the putting of sin to death, and bringing in the life of righteousnesse: Moreover, Christ was to be the second Adam, and he is so called, 1 Cor. 15.45. And to speak the truth, the first Adam was a Type of Christ, as it is Rom. 5.14. Who is the Figure [Page 55](or Type) of him that was to come: For not onely the Ce­remonies amongst the Jewes were Types of Christ, but even Adam in his fall, in his undoing the world, in his overthrow­ing of mankind was a Type and Figure of Christ also. One­ly other Types did figure out Christ by way of similitude, but Adam by way of dissimilitude and contrarietie: For look what Adam did, the contrary to that Christ is to doe. Now Adam did cause to all in whom he was as the Parent is in the child, a death of righteousnesse, and a life of sin: Therefore the contrary the Lord Jesus Christ must work in all those in whom he is, a death of sin, and a life of righteousnesse.

Secondly, this Point is also plain from the consideration of those respects in which Christ is said to be in people. Those are (as you heard before) First in regard of his Spirit. Se­condly, in regard of his Vertue, influence, and sap that is in them. Now where ever these are, there must be a death of sin, and a life of righteousnesse. For the former, even as fire doth purge away drosse and rust; so the holy Ghost works out corruption, and puts sin to death where ever he cometh; and as light expelleth darkness, even so doth he expell un­righteousnesse and sin, because he is the holy Spirit. Again, for the vertue and life of Christ, you know it was the life of righteousnesse, therefore whereever this is, there must be a life of righteousnesse in that man.

Last of all, the truth of this will appear from the conside­ration of that communion with Christ, and conformitie to him, that all those must have which are in Christ, and Christ in them: Wherein they must have a communion with, and a conformitie to Christ, Saint Paul sheweth Rom. 6. from the third verse to the twelfth. In the third Verse he layeth down that Union by Faith which all justified persons have with the Lord Jesus: and from this he inferreth a communion with him, and a conformitie unto him. But in what? In his death, and in his resurrection: If we have been planted together (saith he, v. 5.) in the likenesse of his death, (mark, not in the same death, but in the likeness thereof) wee shall bee also in the likeness of his resurrection. Where the [Page 56]Apostle declareth, that like as there was in Christ a bodily death, and a bodily resurrection; so there is in all those, in whom Christ is, a death of the bodie of sin, and a resurrecti­on in regard of the life of righteousnesse. This the Apostle plainly and largely proveth in that place.

For the further opening of this Point, you must consider, that there are divers degrees both of the death of sin, and of the life of righteousnesse. First, there is a perfect death of sin, when the whole body of sin is altogether destroyed, and perfectly rooted out of a man: And there is an imperfect death of sin, when the whole body of sin, and every particu­lar of it, is in part, and but in part, destroyed, and rooted out of a man. Again, on the other side, there is a perfect life of righteousnesse, when the whole frame of holiness is perfectly and compleatly set up in a man; and an imperfect life of righteousnesse, when the same frame is in every parti­cular of it, yet but imperfectly set up. My brethren, that I chiefly desire you should mark is this; That in the imper­fect death of sin, and in the imperfect life of righteousnesse, there is a kind of perfection, in regard of the particular parts both of the body of sin, and of the frame of holiness. There is no part, no member of the body of sin, that is not destroy­ed and supprest, onely it is destroyed but in part, and not per­fectly. Every member, I say, of the body of sin doth in part suffer death. Therefore the Scripture calleth it the destru­ction of the body, Rom. 6. 6. Our old man (saith the Apostle) is crucified with Christ, that the body of sin might be destroy­ed. It cannot be said that the old man is crucified, or the body of sin destroyed, if so be that every part of the old man, and every member of the body of sin bee not in some measure destroyed. But although every part and particular of the body of sin be destroyed, yet here is no part, no par­ticular, but is still alive and unsubdued, even in the people of God. Even in them that be in Christ there are the seeds of all corruptions to be found, there are the reliques of every kind of sin, there are the lustings of every fruit of the flesh; and sometime one part of the body of sin, sometime another [Page 57]part (according as God is pleased to leave them for their try­all) doth break out and manifest it self in them.

So it is also in regard of the life of righteousnesse: That same imperfect life of righteousnesse hath in it every part of holinesse, so that there is no grace that is not in part quick­ned, no piece of the Image of God, that is not in part stam­ped upon the soul. Thereupon it is said, That the godly have the seed of God remaining in them, that they are partakers of that divine nature, that they have the Law of God written in their hearts, that they bear the Image of God, that they be the children of God, None of these things could be said of them, if they had not every part and particular of grace and holines in some measure in them; yet notwithstanding there is no part, no particular of the body, and frame of holiness perfectly in them, but onely imperfectly, and in degrees. Thus you see what is here meant by the death of sin, and the life of righte­ousnesse; not that which is perfect, for that shall never be at­tained to till after the death of the bodie; but that which is imperfect, and that is infallibly in all in whomsoever Christ is. Yea, and not onely one of these, but joyntly both of them are imperfectly in all these that are in Christ; and therefore the Apostle in the Text joyneth them both together. For howsoever we will not now stand to dispute, whe­ther the life of righteousnesse be the cause or spring of the death of sin, as the coming in of light is the cause of the ex­pulsion of darknesse; yet this is sure, that they are alwayes inseparable, and go together; there is no life of righteousness where there is not a death of sin; and there is no death of sin, where there is not a life of righteousnesse: Now then my brethren, the sense and meaning of all this Point, that I have thus opened and proved to you cometh to thus much: That who-ever have Christ in them, they have the whole body of sin in every part of it weakned and destroyed, and the whole frame of holinesse and righteousnesse in every part of it begun in them, though both but in part.

Give me leave now as briefly as I can to make application.

First then, here you have a cleer locking-glasse, wherein you [Page 58]may be able to judge of the faces, of the state and temper of your souls. I beseech you consider it well, and the Lord set it home upon your hearts; either you have Christ in you, or you have him not in you: If Christ be in you, then you have this imperfect death of sin, and life of righteousnesse; but if you have not this, then Christ is not in you. Be exhorted therefore I beseech you to try your selves by this touchstone.

But some will say, How shall I be able to know, whether I have this same death of sin, and life of righteousnesse in mee yea or no? This is shewen already; yet to help you more particularly, I will shew you how you may judge of that im­perfect death of sin, and life of righteousnesse, which is to be found in us in this world. And first for the death of sin, you must know that there is a great deal of difference, between the restraint or the sleep of sin, and this death of sin. Many people deceive themselves with taking the restraining or sleep of sin, for the death of sin; And indeed many times a sin that is restrained or asleep, may appear to others, and to a mans self, to be more dead then a sin that is dead indeed. For this same death of sin, that is to be in all those that have Christ in them, is not (as I said before) an utter destruction, a plenary and full abolishment of sin; but it is onely a weakning, a lessening, and diminishing thereof. Now a sin that is onely weakned, and yet stirreth, may be more manifest then a sin that is re­strained or asleep, and stirreth not for the present. One that is shut up in a prison cannot do so much in the street, as a weak and dying man that is in the streets: and one that is a­sleep cannot doe so much as a weak and dying man that is not asleep: Even thus many times sin, so long as the sit of re­straint, or sleep lasteth, doth not manifest it self so much as when it is dead with this imperfect death, for then it is one­ly weakned and lessened in the strength of it. Therefore I say, it concerneth us much to know the difference: And I conceive you may know it by the effects of the death of sin; which are these:

First of all, where the body of sin is lessened and weakned, there no sin can command the whole soul: but howsoever it [Page 59]may command part of the man, yet there is no part that will be wholly commanded by it. This Saint Paul expresly sheweth Rom. 7. from the 15. verse to the end of the Chapter. It is true, (saith he) with my flesh, that is, with my unregenerate part (for by flesh there he doth not mean his bodie, but the naturall part both of soul and bodie) I serve the law of sin, but with my minde (that is, with the regenerate part of soul and bodie) I serve the Law of God. Whereever there is a death of sin, there will be a part in every part of a man, that will not be subjected or commanded by any sin. This I take to be the meaning of that 1 joh. 3. 9. Whosoever is born of God, doth not commit sin; for his seed remaineth in him, and hee cannot sin, because he is born of God. That is, so far as he is born of God, that same part in him, which is the seed of God, the off-spring of God, it cannot sin; sin cannot command that, though it command all the rest. Thereupon it is called the divine nature, and the spirit, because as the Spirit and the divine nature will not be masterd by corrup­tion, so the regenerated part of a man will not be commanded by any sin whatsoever.

Secondly, (which is indeed a fruit of the former, and a fur­ther expression of it) where there is this death of sin, there sin is never committed with full consent, delight, and purpose of heart. They that have sin alive in them, drink down ini­quitie like water, and draw sin unto them as it were with cart-ropes. And that I conceive the Psalmist meaneth by departing wickedly from God, Psal. 18. 21. They that have sin dead in them imperfectly may depart from God, but they doe not wickedly depart from him, not with full consent, con­tent, delight, and purpose of heart. And the Apostle saith, Rom. 8. 5. They that are after the flesh, doe minde the things of the flesh. A man that hath sin dead in him, may commit sin, but hee doth not minde sin. We may conceive what this minding is by this similitude: When a woman that is with child strongly longs after something, she doth minde that thing: How? her mind is continually upon it, her ele, her heart, her fancis, her thoughts, her whole self, as it were, [Page 60]is taken up with it: Thus is it with those that have sin a­live in them, their particular corruptions are minded by them, they doe with full gale post after the satisfying their lusts. They are said to make provision for the slesh, to fulfill the lusts thereof. Rom. 13. 14. But now they that have sin dead in them, doe never commit sin with the full bent of their spi­rit, with the full consent and delight of their will; but there is ever an antipathy to the sin, a with-drawing from the cor­ruption something that doth lust against it, as well as some­thing that doth lust after it.

Thirdly, he that hath sin dead in him, is freed from many particular sins that he did formerly commit: Rom. 7. 5. When we were in the flesh, (that is, when sin was alive in us) the mations of sins which were by the law, did work in our mem­bers to bring forth fruit unto death. While sin is alive, it is perfectly fruitfull, but when it is dead, the fruitfulness thereof is much lessened. Such (saith the Apostle) were some of you, 1 Cor. 6. 11. implying, that now they were not such, though formerly they had been. There is in the rege­nerate a ceasing of many, though not of all the actions of sin: The power of sin in them is weakned, therefore the fruitfulness of sin must needs be diminished. There is a great alteration wrought in their wills and affections, in their thoughts, words and actions, in their generall and particular calling, in their duties towards God and man: They do not bring forth so many fruits of sin as they were wont, at least they doe now, for the ordinary course of their lives, refrain from bearing the fruit of such sins, as are grosse or scanda­lous.

Fourthly, the godly in whom sin is dead, doe not onely cease bearing the fruits of grosse and scandalous sins, but of­tentimes, though not perpetually, are able to deny and forbear the committing of any particular sin, even those that are most naturall to them, most strong in them, that are wont to catch them on a sudden, and to prevail over them, even those the godly have power oftentimes to resist and overcome. A man that is in the flesh, that hath sin alive in him, is described, [Page 61] Ephes. 2. 3. to be such a one as doth fulfill the desires of the flesh, and therein appeareth the life of sin, when the desires of the flesh are alwaies fulfilled. But now on the other side, the imperfect death of sin appeareth in this, that not onely some of the desires of the flesh are never fulfilled, but even all the desires of the flesh, are alwayes more or lesse crossed, and not fulfilled. And this I take to be the meaning of that, Gal. 5. 17. The flesh lusteth against the Spirit, and the Spi­rit against the flesh, and these are contrary the one to the other, so that you cannot doe the things that you would. I suppose, that latter clause, You cannot doe the things that you would, is not onely meant of the Spirit, that by the flesh the Spirit is disabled to doe the things that it would; but it is also meant of the flesh, that by reason of the Spirit, the flesh cannot doe the things it would; that look as sometimes the remnants of the flesh doe hinder the Spirit, that it cannot doe as it would, so also the beginnings of the Spirit do hinder the flesh, that in nothing it is able to do the things it would. This is a fourth Effect whereby the weakning of corruption doth appear; That sin is not able to work in us that which it would, no not in any particular whatsoever; but in those sins that are most naturall many times, there is a denying of them, and a forbearing to commit them, and to fulfill the desires of them.

Now to these you must in the last place, add that which is a propertie accompanying all of them, and is the last par­ticular, whereby the death of sin appeareth; and that is, That this same weakning and lessening of corruption, discovered in these Effects, that I have opened unto you, is both univer­sall, and also durable, and permanent. First it is universall; there is not onely a weakning and lessening of corruption in some parts, but in all. And herein it differeth from all coun­terfeit death of sin, in which there may be a weakning of some sins, yet not of all, but though some happily be weaker then they were, others are as strong as ever: But where­ever this death of sin is indeed, there sin is universally weak­ned, and this also will appear in all the particulars and parts [Page 62]of it. Again, it is constant, not onely for a time, but for ever; Yea and there is a progress in it also, sin still groweth wea­ker, and the strength thereof daily more and more abateth. But where is not such progress, where there is not a continuance in the deaths-wound of sinne, there the deaths-wound was never given to sin by the blessed spirit of Christ: For howsoever Christ doth not kill the old man presently, yet he killeth it cortainly, and when once the deaths-wound is given, it can never be recovered any more. Hereby you may trie whether there be a death of sin in you; however you may finde in your selves all the parts and kinds of sin and corruption, the severall lusts and inclinations of the flesh, rising and bubling up in you, however some times particular corruptions may have a very strong hand, and put forth a­bundance of might in you, to the mastering and captivating of you, so that you are for the present sold under sin, as the A postle Paul speaks of himself, Rom. 7. yet if there be this lessening and weakning of corruption, and that universally and constantly, it is most certain there is a death of sin in you.

Now on the other side let me shew you, how you may know the life of righteousness; and this will also help you the better to discover the death of sin: For as yee have heard both goe together, and the one helps to manifest the other. Therefore I say, in the next place, let us consider the severall effects of the life of Righteousnesse, which are these.

First, where ever there is a life of righteousnesse, there is a seeking after God, and after the things of God: Righteous­nesse is of a divine nature, and therefore it alwaies carri­eth the soul wherein it is, up to God, from whence it came. As the fire being heavenly, doth alwaies move up­ward; so righteousness because it is of God, doth alwaies raise up the soul of that person in whom it is toward God. Hence it is that the righteous are described to be, a generati­on of them that seek the Lord, Psal. 24. and Psal. 27. 8. the Psalmist professeth that he will seek the face of god. People that have no life of righteousness are described Rom. 7 to be such as do not seek after God. But whereever there is a [Page 63]life of righteousnesse, there is a seeking after God, God in him­self, God for himself, God as he is accomplished with his holy excellencies, and admirable Attributes and perfections; God as he is, take him altogether, is alwaies the aim and scope, end, and object of the desire of that soul that is endued with the life of righteousnesse; so that when he praies, or receives the Sacrament, or hears the word, or whatsoever he doth, he seeks after God in all. And as he seeks after God, so he seeks after the things of God, the favour and mercie of God, the presence and fellowship of God, those glorious inheri­tances which are Gods, and are called his, because they are with him; the things of the kingdome of God, they are the things he seeks after, that hath the life of righteousnesse in him.

Secondly, where the life of righteousnesse is, there is a su­tableness of the spirit, and an agreement of the heart to the whole law of God. I beteech you observe this, The body of righteousness is nothing else but as it were the stamp of Gods Law, there is a proportion and conformitie between the one and the other; therefore in whomsoever the life of righteousnesse is in his spirit, there is a sutableness of disposi­tion to the whole Law of God; so that howsoever there is much antipathie, and deformitie, and unlikeness, and disagree­ment from the Law of God, yet notwithstanding there is something within that soul that is agreeable to the whole Law of God; so that there is no particular branch nor part of the Commandment of God, but it doth find a principle to which it is suted and agreeable, in the heart of all them that have the life of righteousnesse in them. And this I take it, is the meaning of that of writing the Law of God in their hearts; that is, the very Law of God in all the parts of it; it hath a stamp and impression, and a resemblance in the spirit of all them that have the life of righteousnesse. This the Apostle largely expresseth in that seventh of the Romans, from the 15. Verse and so forward, I consent (saith he) to the Law, that it is good, and that it is holy and just. They that have the life of righteousnesse, they doe not onely finde a truth, and a [Page 64]justice in Gods Law, but they doe finde a goodness, a love­liness in Gods Law; there is a sutableness and an agreement between their spirit and the whole Law of God, not onely in some, but in all particulars. Those branches of Gods Law, which are most contrary to their customes and naturall dis­positions and inclinations, they see them good, they behold them amiable, they finde a disposition in their souls suteable and agreeable thereunto: And hence is that of David, Psal. 119.6. Then shall I not be ashamed, when I have re­spect to all thy Commandments. There is the second thing.

The third Effect of this life of righteousness, it is a discern­ing of the evill of sin. The want of the life of righteousnesse, is the very cause why people doe not see the evill of sin: Ma­ny people doe see the evill of the consequences of sin; the plagues and judgements that come for sin, but they doe not see the evill of sin. Take sin in its own nature, as it is an un­likeness to the nature of God, as it is a transgression, and a going beside, a swerving from the Commandment of God, they doe not see any evill in sin thus. But now where ever there is the life of righteousnesse, there is an apprehension and feeling of the evill of sin, as it is sin it self; and the reason of it is cleer, because that the life of righteousnesse is nothing but an impression of the Law of God upon a man, therefore it must needs cause that soul in which it is, to know and ap­prehend the Evill of the transgression of Gods Law.

In a word, they that have the life of righteousnesse in them, they doe in their hearts apprehend sin to be the greatest e­vill, and the most bitter thing that is in the world, whether it be a great sin or a small sin, in regard of the matter of it: whether it be a secret sin, or a publike sin in regard of the cir­cumstance: however sin may differ, yet they apprehend the greatest evill and bitterness to be in all sin; thereupon it is, that they are as truly, though not as strongly, shy of the least sin as of the greatest; of the secretest sin, as of the most pub­lique and scandalous sin. You have Saint Paul for this, Rom. 7.24. Oh wretched man that I am, who shall deliver me from the bodie of this death? The remembrance of that [Page 65]Originall corruption that was in his soul, and could never be rooted out, this made him to cry out for deliverance.

Again Fourthly: Wheresoever there is the life of righteousnesse, there is a discovering and discerning of the severall Particulars of sin and of unrighteousnesse. Light it doth discover all things that are foul and are amisse; and life doth oftentimes discover weaknesses, and illnesse, and straightness we know discovers crookedness; so where ever there is the life of righteousness, there is a discerning of that inward contrarietie of unrighteousness that is in that heart. I know that no man can discern all the evils that are in his soul, because the life of righteousness is not perfect, but im­perfect in this world; but yet notwithstanding he that hath the life or righteousness, he doth in part discover every cor­ruption in his soul; he doth see in himself the corruptions that are contrary to the whole frame of righteousnes, he doth see in himself the iniquities that are the transgressions of the whole Law of God. Hence it is that the children of God are so humbled; for a child of God, one that hath the life of righte­ousnesse in him, cannot be proud, for he having a life of righ­teousness commeth to see the death of sin in him, and to dis­scern in himself an universall contrarietie in part to the whole Law of God. Hence it is also that they thinke worse of themselves then of any other, because by the life of righ­teousness, they discern the remnants of an universall con­trarietie that is in them to the whole Law of God.

Lastly, The fifth Effect of the life of righteousness it is this. Where ever there is the life of righteousness, there are all the fruits of the Spirit in some part, and in some measure begun in them. The life of righteousness it is not the spring­ing up of one grace, but it is the quickning of the whole body of grace in us; the whole frame of holiness, it is begun in them that have the life of righteousness; there are all the fruits of the Spirit to be found in that soul. What they are you may read in Gal. 5.22. Love, joy, peace, long-suffering, gentleness, faith, meekness, temperance, &c. I say, there are all the fruits of the Spirit begun in that soul; so that there [Page 66]is no grace that the word of God calleth for, that Christ hath, that the Saints of God ever shewed forth, but he that hath the life of righteousness can discern it in some mea­sure begun, or beginning in himself. Take the lowest and meanest Christian of all others, if he have the life of righ­teousness, he can finde in himself (if he doe not judge false­ly) at least the buddings and blossomings of the fruits of the Spirit of God, of that which God requireth of his children. By the beginnings and buddings of grace, I mean, First, a discerning of the wants of grace; for usually the first work of grace is a discerning of the want of grace: The first work of the grace of humilitie, is a discerning of the want of hu­militie; the first work of the grace of Faith, is a discerning of the want of Faith, &c. So that there is, I say, a discerning of the want of such and such graces, but that is not all; hypocrites may sometime see the want of grace, but there is together with a discerning of the want of grace, an appre­hension of the excellencie of grace, a hungring and thirsting after the getting of it, a high valuing of those that have it, and a constant use of the Ordinances for the obtaining of it.

And to all these Effects of the life of righteousnesse, (as to the former Effects of the death of sin) you must add that Propertie, that it is lasting, it is a never-dying life: When this life of righteousness is quickned and begun in any, it increaseth and groweth up, it never dyeth, and is finally ex­tinguished.

Thus I have as briefly as I can, shewed you how you may trie your selves, whether you have this death of sin, and life of righteousnesse, that is in all those in whom the Lord Je­sus Christ is.

Now then (my brethren) be exhorted I beseech you in the fear of God, to put in practise, and to make use of this Touchstone, and looking-glasse. It is of use to all of us, not onely to you that are the people of God, but to you that are not; not onely to you that are not, but to you that are the people of God. These touchstones of the Scripture, these [Page 67]scales and weights of the Sanctuarie, they are of use to all sorts of people.

First, To you that have the truth of grace in you, it is of great use to you to trie your selves by, for by often tryall you come to be setled and assured of the truth of your grace: And for want of this, you want the comfort of your interest in the Lord Christ, the comfort of your justification, and of your sanctification, and consequently of your salvation: You cannot but want comfort, so long as you want assured Evi­dences of the truth of grace in you.

Again, you doe not onely want comfort, but you are dis­inabled to the service of God, and growth in righteousness by discouragements. Discouragements are to the people of God, as the cold winde, and frosts are to yong buds; and whence cometh discouragements? Because people are not assured of the truth of their grace.

And not onely so, but lastly, you are not so careful and thank­full to God as you should, onely because you are not rooted in the certaintie of the goodness of your estate. Therefore these tryals are of use to you.

And much more to you that are not yet in the state of grace. What is the reason that so many drop into hell, and are tumbled down into the pit of destruction, notwith­standing they live under the Gospel, and the preaching of it? It is because the Devill hath begotten in them vain hopes, groundless perswasions of their part in Christ, of the for­giveness of their sins, and salvation of their souls; and so while they have vain and groundlesse hopes, hence it is that they goe to hell with a dream, and conceit that they go to heaven. Could we but once convince people that they are not yet in a right state, and that all their vain hopes and imaginarie conceits are false, and will prove deceitful, there were a great deal of likelihood that they would obtain true grace, and so consequently come to be everlastingly saved. Therefore I say, it is of use to all sorts. I beseech you there­fore make use of those signs that the Scripture giveth you, whereby you may trie your selves. Doe not thinke that it is [Page 68]an irregular way to put people upon signs and tryals. I confesse there are some particular cases, wherein it is not safe for some particular persons, at that time, and in that case, to put them to try themselves by signs. But for the generall it is necessary, and it is the dutie of all people to look to signs, and to try themselves by them. And if there were nothing more, but this that is in the Text, me thinks it is an unanswe­rable Argument, to confute them that crie out against Signs and Evidences of the truth of grace. Doth not the Apostle Paul as plain as any man in the world can, put them upon the tryall of themselves by Signs, telling them, that if they have such and such things in them, they are in a good estate, and if they have not, that they are in a dangerous and dam­nable condition? Therefore I say, put it not off, but make conscience to practise this duty, to view your souls in this, and the like looking-glasses.

Especially considering that which our Saviour Christ hath laid down for a certain truth, That there are many cal­led, but few chosen. There were four sorts of grounds upon which the seed of Gods word was cast, and but one of those four proved good. There were six hundred thou­sand of the people of Israel that came out of Egypt, and went toward Canaan, and yet but two of them that went into Canaan. There were twelve Tribes which the Lord had caused to make them cleave to himself, as a girdle to a mans loins, and yet there were ten of those Tribes at one clap that were all cast off from being the people of God, and but two of twelve that did remain. You know how that the Apostle Paul telleth us in Rom 9.27. Though the num­ber of the Children of Israel be as the sand of the sea, a rem­nant shall be saved. The Lord will put up righteousness in a short sum, I say, considering these things, that there are so many of those, that doe profess and hope to be saved, shall miscarry, how much doth it concern us all to try our selves? When as our Saviour Christ had told his twelve Discriples, that one of the twelve should betray him, every one began to put himself upon the examination, and asked their master [Page 69]whether it were he? Were they so carefull every one to try himself, when Christ told them that one of the twelve should betray him, and shall not we be carefull to try our selves when as the Scripture telleth us, that scarce one of twelve shall be saved, and that eleven of twelve Professors are like to perish and miscarry? Oh the heart of man is exceed­ing deceitfull; hypocrisie is very strong, and exceeding cun­ning, hardly is a man able to finde out the state of his own spi­rit when he tryeth it with all his dilgence.

But above all (my brethren) let me presse you to this du­ty, to try and examine your selves, considering the times we live in. These are the times wherein the Lord putteth people upon the tryall: trying times, even times like the times of the Fullers, purging his cloth, and the Goldsmiths refining his mettall: And there are more trying times like to come. Have we not wofull experience of divers falling away, some falling scandalously, perhaps being the Saints of God, Davids, and Lots, and Noahs, and Peters; for so it is possible that some that are the children of God, may yet not­withstanding fall into scandalous and offensive sins, through their want of watchfulness, and fear, and carefulness. But a great many doe fall, and fall scandalously, yea many give all cause of fear that there never was the soundness and truth of grace in them, they went out from us, because they were not of us. Now I say, considering that there are those that doe fall, such as take upon them the profession of religion, and are eminent in the waies of Christ, and in the Gospel, and yet fall, and fall desperately and damnably: Doth it not concern us all to fear, and upon fearing to try our selves? When the Apostle discoursed of the fall of the Jewes, how they were broken and cast off: What use did he teach the Gentiles to make of this? Let him that thinketh he standeth, take heed lest he fall. So say I; are these such times that many fall away? then such of us as doe stand, let us also take heed that we doe not fall. How shall we take heed of falling? Oh let us look to our selves that we are sound; the ordinary cause of falling away is rottenness and unsoundness, when [Page 70]people in hypocrisie take up the profession of Religion.

Therefore let us not make that use of the falls of holy men, as the people of the world doe; if there be any that falls in­to any scandalous sin, and manifests himself to be naught at the heart, what use doth the world make of it? To flie upon God, and upon religion, and upon all professors of pie­tie, and upon the Ministers and Preachers of the word: Oh say they, this is their Religion, they are all but hypocrites, this will be the end of them all. These kind of Uses doth the world make of the falls of upright men: whereas alas, there is nothing lesse use to be made of them than this: If so be that people were not desperately malicious against God, and all goodness, and that they were not shamefully ignorant, they would never make this Use of the falls and scandalls of these men.

For first of all, how can it blemish God, or Religion, or good men, because some that seemed to be good and were not good, doe discover their rottenness, and unsoundness by their falls? What kind of blemish was it to the holy Apostles, and to the beleevers in the Primitive Church, that some that were amongst them did goe out from them? What kind of ble­mish was it to the twelve Apostles, that one whom Christ kept familiar company with, and was conversant with the Apostles as brethren, did prove a hypocrite? Was Judas his desperate fall, a sign that the Religion and Preaching of Christ were naught, and the other Disciples hypocrites? None dare say so; and if it were not, then why should it now be a sign? They that doe fall away, they doe therefore fall away, because they are not religious, and not because they are religious. They therefore fall away, because they did not observe the rules of that religion they profest, and not because they profest it.

And as it argueth thus an ignorance in people, so further, if so be that the world were acquainted with the Gospel, and works of God, they would know that the Lord hath decreed from all eternitie, that in all ages of the Church, some that have been eminent in profession should fall away. There must be offences and scandalls given, the Lord Jesus Christ [Page 71]himself layeth down the rule, Matth. 18.7. It must needs be that offences come. The Lord hath foretold it, and hath ever made it good in all ages and times of the Church, that there shall be offences and scandalls; and that for good ends. First, to the making of them that are true hearted, to be more fearfull, and watchfull, and more diligently to try their own estates, and to fear lest they fall; and by this kind of painfull and carefull fear, the Lord doth keep them that they shall ne­ver fall. And another end is in regard of the wicked world, the world lieth in wickedness, and it is cursed and hated of God, and intended to damnation; and there are a generati­on in the Church which the Lord hateth and abhorreth, and hath appointed to wrath; and there are some that hate God, and Religion, and are glad of any occasion whereby they may reproach God and Religion, and may harden their hearts from the power and practise of Religion: Now in regard of these desperate wretches, the Lord hath appointed it, that in all ages some professors shall fall scandalously; that they that have a minde to have their hearts hardned against God and Religion, should have them hardned with a vengeance; that even as a man that is running in a way, and another having a minde to make him fall, casteth some stone or block before him that may make him stumble and fall: Even so, when the Lord seeth men desperately cavilling against Religion, study­ing how to harden their own hearts, and the hearts of others, the Lord will make his own children sometimes to fall, though that it is not so common, but ordinarily hypocrites to fall, and lie in their way as stones, that they may stumble and fall, and perish for ever.

There is a woe to them that take scandals, all profane ones that will stumble at Religion, and reproach professors and profession because of scandalls, there is a woe to them, and what woe? Even this, that those scandalls are as so many stones tumbled in the way to make them break their necks in the pit of everlasting perdition. And, therefore thus you shall finde, that usually where the ministry of the Gospell hath been any long time, and people have not been wrought [Page 72]upon by the preaching of the Gospel, are not brought to a powerfull profession of religion, you shall usually finde it, that the Lord doth suffer some professors or other in these places to fall scandalously; Is it not so in many places in this City? And therefore I beseech (my brethren) think of it, as you are afraid to be hardened, and to have a blacknesse upon you of Gods wrath, take heed of making this use of the fals and scandals of any to harden your hearts against re­ligion, or to tip your tongues with reproaches against the Gospel and professors, and so to grow to a hatred of the truth and power of godlinesse. But the use you are to make of it is this, Let him that standeth take heed least he fall: Is one fallen? take heed thou doest not fall also; and to the end thou doest not fall, have a care to trie and examine thy selfe: Looke to thy selfe, that thou have a sure standing. Therefore I beseech you make use of this Looking-glasse, take this text of Scripture, and by it try your selves; if you be right, Christ is in you, if Christ be in you, there is a death or sinne, and a life of righteousnesse. Thus much for the first Use.

The second Use in a word, and that is for Comfort, and Terror. Is it so, that those that have Christ in them have a death of sinne and a life of righteousnesse; then here is com­fort to some of you, and terror to others of you. Comfort to all such of you as finde in your selves this death of sinne, and this life of righteousnesse. Doest thou find, that there is this death of sinne in thee, this life of righteousnesse in thee? Oh then be comforted, for thou hast Christ in thee, and thou art certainly in Christ; God is reconciled to thee, thy per­son is justified, thy sinnes are forgiven, and thy soule must be everlastingly saved, therefore be thou comforted. It may be there is not so great a death of sinne in thee as there is in others, but there is a death of sinne in thee: It may be there is not so full a life of righteousnesse in thee as there is in others, but there is a life of righteousnesse in thee: If there be a death of sinne and a life of righteousnesse, Christ is in thee, though thou come short of that death and life that is in [Page 73]others: I pray is not the soule of man as truly in an Infant in the wombe, as in that childe that is borne and grown to some strength? Is not the soule of man as truly in a weak and sickly man, as in a strong and lusty man? Is not the life and sap of a tree in a plant that is truly ingrafted, though but newly, and standeth in a manner loose, and scarse buddeth or blossometh, is it not as truly in that graft, as in a graft that is grown strong and hath borne much fruit? Even so is it in thee, and therefore be comforted. I desire to joy and glad your hearts that are in Christ, and have Christ in you; and I could not tell what better subject to pitch upon to bring you to comfort, because I know this is the maine ground of all your discomfort, a doubt whether Christ be in you or not, therefore I thought it fit to shew you your faces in this Looking-glasse. If then you finde in you a death of sinne, and a life of righteousnesse, know that Christ is in you. When as the Scriptures, and Ministers from the Scriptures, doe open to you cleare signes and certaine evidences of the goodnesse and truth of your estates, if you put away comfort then, you put away comfort when God speakes to you; you refuse to be comforted when the Lord will comfort you; you give the lie to God and to his Word; therefore take heed what you doe, if by these signes, or any such which are cleare and evident, grounded upon the word of God, you finde your estates to be good, know then, and assuredly beleeve them to be good. It is true, I confesse, the heart of man is so deceitfull, that a man cannot try his own heart, and therefore the heart of man is so deceitfull, that Ministers cannot try other mens hearts; none but the Lord Jesus Christ is onely able to know the heart; none but the King is able to discerne the man that had not on the wedding garment; you may passe the judgement of all the Ministers and Servants of the King, and be let in to the feast: Yet not­withstanding, though neither man himselfe nor Minister, is able to try the heart, yet this I confidently beleeve, that a man himselfe, and a Minister also may know and try the hearts of people, if so be they deale faithfully and plainly with him. [Page 74]Though no man can discover the secret windings of the heart, yet the word of God doth: this word of God doth not onely lay down infallible signes, whereby people may know whether they are in the truth of grace; but the word of God doth lay down signes, whereby we may know whe­ther we have those signes or no: therefore if people will in the humility of their soules, nakedly (so farre as they know their own hearts) openly, and plainly, and particularly judge them by the Scriptures, and observe their hearts in the course of Gods dealing with them, and their dealing with God, and accordingly apply the touchstone of the Scriptures; I am confident, by the signes and evidences of grace that are in the Scriptures, people may come to discerne their own hearts, not by any vertue or skill of their own, but by the vertue and skill of God, whose power goeth along with his Word. It is true, a Hypocrite may deceive the quickest-eyed Minister in the world, if he will not openly lay his heart before him: and therefore good Ministers oftentimes speake peace to them to whom no peace belongeth; yet they speak the truth according to those evidences that are expressed to them. Were not the wise virgins deceived in the foolish? Was not David deceived in Achitophell? Were not the Disciples deceived in Judas? Yet notwithstanding, as I said, if people will sincerely deal with their fellow brethren, and with their Minister, and when God calleth upon them to try themselves, if they will turne their inside outward, if they will nakedly lay open the state of their own hearts, so clearly as they can discerne, I doubt not, but the Minister of God from the word of God may speak assu­red peace, and give them certaine evidences of the truth of grace. Were not these things thus, it were not possible we should ever come to assurance: it were in vain that the Lord hath given us so many signes and tokens, if by observing and trying, we might not come to discerne the estate of our hearts. Therefore for such of you as in truth find from time to time, by these and the like evidences, the truth of grace in you, know you, that there is ground of comfort for your soules.

And as this is ground of comfort to you that have these things; so it is ground of terror to those that want them. I know you are almost all frequenters of the Word, speakers well of the practise of religion, happily you have some re­formation in you, happily you have some Ministers that speak peace to you, happily there is no disturbance in your consciences, happily there is some kind of joy and rejoycing in you in hearing the Word, &c. But my brethren, what­ever there is that can be in you, if this be not in you, if there be not a death of sin, and a life of righteousnesse, be it known unto you, that Christ is not in you, neither are you in the state of grace: You may go on and please your selves with dreams of a happy estate, because of such and such ap­pearances of grace; yet this I assure you, if the death of sin be not in you, and the life of righteousnesse, Christ is not in you, nor never will be for you.

Again therefore be amazed, and tremble, and fear, and cast away your vain hopes, all you that have not found the death of sin, and life of righteousnesse. Be assured of what the Lord Christ speaks in John 12. The words that I speak shall judge you at the last day. Be assured of this that the Lord Jesus Christ will judge your estates by these, and such like tryals as these are at the last day; and if you cannot be found meet to be partakers of the inheritance of the Saints in light, by the Ministers, and Ministry of the Word faithfully dispensed from the Scriptures, you shall never be found meet to bee partakers of it in the judgement of God at the last day; for so as the Word judgeth, God judgeth, and as the Minister judgeth while he keepeth to the Scriptures, the Lord Christ will judge at the last day.

So that you see here is Comfort for some, and Terror for others: Comfort for such as have a death of sin, and a life of righteousness; though there bee much corruption, though there be much weakness of grace in you, yet here is com­fort for you, and terror for all others, whatever their mo­rall vertues, and common graces, or their restraining gifts, or outward profession is.

Well then, what now remains, but that in the last place, we be all exhorted from the Lord, to labour to increase the death of sin, and life of righteousness in us. They are but imperfect in the best of us, let us labour to make them both more per­fect, to perfect the death of sin, and the life of righteousness.

Why so? Because that the death of sin and life of righte­ousness, they are the Evidences of Christs being in us, the evi­dences of the goodness of our estates; therefore the more these are, the more are our Evidences of our part in Christ, and the greater will our comfort be, and we shall make more sure our calling and election. This is that which the Apostle Peter meaneth, 2 Pet. 1. 5. Give all diligence (saith he) to make your valling and election sure. But how is that done? by making sure those things in your selves that are the tokens, and signs, and evidences of Gods Election. How shall this be done? saith the Text there, adde one grace to another, to your faith vertue, to your vertue, knowledge; and to knowledge, tem­perance; and to temperance, patience; and to patience, bro­therly kindnes; and to brotherly kindness, love: perfect your grace, increase the life of righteousnesse, perfect in you the death of sin, increase the ruine of the old man; the more you increase these things, the more you increase your Evi­dences of your part in Christ.

What can you desire that is able to administer to you so much comfort, to provide so good a help for you against those fears we have so long justly feared; what can prepare you for those ensuing calamities that are approaching, as your Evi­dences of a part in Christ? But nothing can give you so much evidence of a part in Christ, as the death of sin, and life of righteousnesse. Therefore I beseech you, studie above all things, what ever else you neglect, to increase and perfect in you the death of sin, and life of righteousness, that so the Evidences of Christ being in you may be certain. And so much for this time and Text.

GRACE Magnified: OR, The PRIVILED GES of those that are under Grace.
SERMON III.

THe blessed Apostle Saint Paul, having in the two former Verses exhorted the Romans to whom he wrote this Epistle, that they should not let sin reign in their mortall bodie; nor yeeld their members as instruments of unrighteousnesse un­to sin. He cometh in this Verse to prevent a discouragement, which of all others is the greatest hinderer of our endea­vours after holinesse, and might happily dis-hearten these Ro­mans, from yeelding obedience to this exhortation, for they might think with themselves, that it was impossible for them to keep sin from reigning in them, and therefore it was in vain for them to indeavour to doe what he had exhorted them unto. To prevent this discouragement, the Apostle in this Verse that I have read unto you, annexeth a promise to that his Exhortation, and in the name of God as [...]ureth them, that they shall attain to that which he had commanded them to labour for. He had exhorted them that they should not [Page 80] let sin reign in them, and here he promiseth that sin shall not reign over them.

Before I come to speak of the words as they stand alone by themselves, let me observe one thing briefly from the coherence of them with the words going before, and that shall be onely this, That

God commandeth his children to doe nothing, but he pro­miseth to make them able to perform it.

Whatsoever God hath bid his people doe; he hath promi­sed that his people shall doe it.

It is a Point clear and evident from the Text, the Lord here commandeth them that they should not let sin reign in them, and here he also promiseth that sin shall not reign over them.

It is as evident in other places of Scripture, I might give you divers instances thereof, but that I onely purpose to touch this Point, and no more, because you see I gather it from the Coherence; yet I will name you one or two, for the ful­ler clearing thereof. God commandeth his people to fear his name, as you have it often in the Scripture; and in Jer. 32.39. he promiseth to give them a heart to fear him, I will give them (saith he there) one heart that they may fear me for ever, for the good of them, and their children after them. The Lord commandeth his people to love him, to set their hearts upon him, My son, give me thy heart, as you have it in the Proverbs. And the Lord promiseth, that he will make them set their hearts upon him, Hosea 2.14 I will al­lure her, and bring her into the wilderness, and speak com­fortably to her; the word is, I will speak to her heart, as it is in some of the Margents of your Bibles: It is a metaphor alluding to the manner of a man, that having a desire to have the conjugall affection of such a maid, doth so set himself to allure her, and draw her, as to bring her heart for to love him, so faith the Lord, as I have commanded my people to give me their heart, I will allure them, and speak to their heart, so as I will make them set their hearts upon me.

I need not give you any further instances, you see the [Page 81]point is cleare, and directly issueth from the coherence of the Text with the foregoing words, and by these places and the like, you may see the truth of the Doctrine, viz. Gods gra­cious manner of dealing with his Children, that he pmiseth to make them able to doe whatsoever it is that he comman­deth them to doe.

And this (my brethren) is the difference between the Covenant of workes and of grace, between the Law and the Gospel. In the Law, (which is the Covenant of workes) the Lord commandeth many things, but promiseth to helpe them in nothing; In the Covenant of grace which is the Gospel) the Lord commandeth nothing, but he promiseth to make them able to doe it.

If you aske me the ground, or reason of Gods dealing thus with his Children. I answer, there is a double reason of it.

The first is, Because it is Gods purpose, that his children shall obey (in some measure) all his Commandements. It is the purpose of God, he hath decreed it from all eternity, that his people shall obey his Law; not perfectly, for that they have done onely in Christ their Head, their Husband, their Undertaker; not legally, for that is impossible, consi­dering their infirmities, but evangelically, in uprightnesse, though not in perfection; In truth, though not in measure and degree. This the Lord hath decreed from all eternity, that his people shall keep his Commandements, as you see it promised in Ezek. 36.17. They shall walk in my statutes, and keepe my judgements, and doe them. Now Gods pro­mises, they are nothing else but the expression of his eternall purpose to his children: so that whatsoever God hath pro­mised to his children, that he hath from all eternity purposed to his children: God therefore having purposed this, that his children shall keep his Commandements in an Evange­licall manner, he must make them able to doe it, for except God helpe them to performe what he requireth, it is not in their power to doe it. In regard of obedience to Gods Commandements, Gods children are as the world was before [Page 82]it was made, when it was nothing; there was no power in the world to have a Sunne, or Moone, to have a Sea, or Fir­mament, to have men, or beasts, because the world was no­thing. So there is no power in Gods children to obey any Commandement, for in regard of obedience to God, they are as nothing, they are dead in trespasses and sinnes: therefore they are said to be created of God unto good workes, implying, that before they were nothing. If therefore God will have it done, God must give them a power to doe it. Indeed it is true, they ought to doe it though they cannot, for they had a power once in Adam, therefore God may justly require it of them, yet they cannot doe it, for they are nothing. Here is then the first Reason, why God hath promised to enable him to doe all that he hath commanded, because he hath purposed and resolved that they shall obey him, and without his ability, they cannot obey him, for they are dead in sinnes and trespasses.

The second Reason is, Because God hath (for divers wise ends) decreed, that all the obedience of his children shall come from Christ, and by Faith. This is expresse in the Scripture, to the end that no man might glory in himselfe, but that all glorying might be in Christ: God hath decreed this, that no obedience shall be wrought by any that is acceptable, but what shall come from Christ by Faith. Now if it come from Christ by Faith, then it must come by a pro­mise, for there is nothing the object of faith but a promise, and a divine promise: To the end therefore they may have a promise, God hath promised to enable them to all he com­mandeth, that so they by faith resting upon this promise, they might come to this obedience by faith, and so may have nothing to glory in themselves. Here are the two Reasons of the point: And so you see the observation cleare, that God commandeth his people nothing, but he promiseth to make them able to performe it.

There is onely this caution to be added, that howsoever God promiseth to enable his people to doe all he comman­deth, yet this shutteth not out their endeavour. His promise [Page 83]of enabling them is upon this supposition, that they doe in­deavour in the use of the meanes he shall appoint them. The Lord in promising doth not meane that they should be idle, and look that he should doe all; but his promising includeth their endeavouring, and upon their endeavouring in the use of the meanes that God hath appointed, he hath promised to enable them to doe what he hath commanded. And this is very expresse in that same of the Prophet, Ezek. 36. verse 27. and verse 37. laid together. In verse 27. there is a promise to make them able to keep the Law of God; I will put my spirit within you, and cause you to walke in my sta­tutes, and you shall keep my judgements, and doe them. But in verse 37. he commeth in with this caution (which I de­sire you to observe) Thus saith the Lord, I will yet for this be inquired of by the house of of Israel, to doe it for them. As if he should say, it is true indeed, I have promised to enable you to all things I have commanded you, but yet know, though I have promised to doe all, yet I will not doe it with­out your indeavour, you must use the meanes (whereof prayer is one) and upon your using the meanes, I promise then to helpe you. If people he still and will not up and be doing, God will not be with them: it was the speech of David to Solomon, 1 Chron. 28. Ʋp (saith he) and be doing, and the Lord shall be with thee. Implying thus much, that though God hath promised, yet God will not be with us to enable us to any performance, except we also be up and be doing. This therefore is no incouragement to lazie Christians, that rest themselves upon this, that when God would have them doe it, he will enable them to doe it, and so doe not to their uttermost endeavour themselves: these are such to whom God will performe none of these pro­mises.

Well now, this caution being added, let us come briefly to the Use of the Point. And the first Use it is to shew us the truth of that which the Apostle telleth us, 1 John 5.3. This is the love of God, that we keep his Commandements, and his Commandements are not grievous. Here is a Paradox, what, the [Page 84]Commandements of God not grievous; this the world cannot beleeve; The reason of the Apostles saying, they are not grievous, is because of our love to God; for whom we love, none of his Commandements can be grievous to us. But this Doctrine sheweth you the truth of it, upon another ground. Are any of Gods Commandements grievous, when God commandeth us nothing, but what he promiseth to make us able to doe, so farre as shall be needfull for ac­ceptance, so we will indeavour our selves? Indeed I grant, that Gods Commandements are above the power of nature to obey: nothing harder to corrupt infirme nature than Gods Commands, but yet seeing that God hath promised to enable us to yeeld obedience to every Commandement, so we will doe our indeavours, what grievousnesse, or what unreaso­nablenesse is there in the Commandement? You may con­ceive it by this similitude: A King commeth to one of his Subjects, that it may be is not worth a thousand pound, and giveth him a commandement to pay ten thousand pound, but withall giveth him liberty to goe to his Exchecquer, and take it. If you look upon the greatnesse of the sum, and poverty of the man, it is a grievous command; but if you consider this qualification, that the King hath promised to give him suffi­cient to pay it, there is no grievousnesse in it. Thus is it in all the commands of God to his children, God commandeth us things above the power of flesh and blood, biddeth us doe what is above the abilitie of nature, but withall, promiseth in the use of meanes, to make us able to doe them, therefore there is no grievousnesse in the Commands. God in this case dealeth with his children, as Joab dealt with David, 2 Sam. 12.26, 27, 28. Joab he beseiged Rabbah, and when he had in a manner taken it, he sendeth a Messenger to David, to bid him come and take it, that he might have the glory. Joab had runne thorough the difficulties, he had in a manner done the work, but to the end that the glory might be Da­vids, when Joab had done the greatest, he biddeth David come and doe it. Even thus it is, between God and his people: it is the Lord that works all our workes for us; it is [Page 85]the Lord that enableth us to obedience to all his Commande­ments, he makes it very easie, and yet notwithstanding, to the end we may have the glory of our obedience, and the reward thereof at the last day, when the Lord hath prepared it for us, he biddeth us come and doe it, he putteth the honour upon us, but the power that doth it is his own; there is no grievous­nesse in any of Gods commands.

Oh (my brethren) beleeve this, that you may be in­couraged to put your necks into the yoke of Christ. Come unto me (saith he in Mat. 11.28.) and take my yoke upon you, for my yoke is easie, and my burthen light. Is not this true, that Gods yoke is easie, and his burthen light, when he biddeth us doe no more then he giveth us strength to doe. Stand not out against the Lord Jesus Christ; doe not refuse to subject your selves to his Commandements, because the World, the Flesh, and the Devill telleth you they are a burthen too great for you to beare: I tell you, they are easie, there is no more commanded, then strength shall be given to obey. Here is the first Use.

The Second Use of the Point is to shew us, how exceed­ing unexcusable all the defects and disobedience of Gods people are. For why? There is nothing commanded them, but God hath promised to make them able to doe it: if there­fore they doe not doe it, is not the fault wholly their own? God hath commanded his children great things, but yet he hath promised to help them to doe it all; if therefore Gods children doe not doe it, is not the fault theirs? and what can they say for themselves? Thou art commanded to mortifie thy lusts, thou art commanded to deny thy self, thou art commanded to keep thy self unspotted of the world, thou art commanded to have thy conversation in heaven, and abun­dance of such commands; thou doest none of these, what canst thou plead for thy self? What excuse hast thou to make to excuse thee from the guilt of these sins? All that thou caust say is this, I am flesh, and these Commandements are spirituall; I am full of sin, and how can I obey the Commandements of God? they are too great things for so sinfull a creature as I am to doe.

True, but yet notwithstanding are they to great for God to doe: Is not God able to make thee able to doe them? Hath not God promised to make thee able to doe them? Yes, where is the fault then? what is the reason thou doest not doe them, but that thou walkest in so many transgressions? where is the fault? what canst thou say for thy self? Is not God able, or is not God faithfull? Yes, God can doe it, and God hath promi­sed to doe it. Surely then the fault lieth onely in thy self.

Consider it seriously, and you shall finde one of these two things to be the cause of all the sins you live in, that are the people of God: Either this, that you are not willing to bee made whole, you are not willing to be rid of your sins; or else this, that you are not able to beleeve the truth of what God hath said. One of these two is the cause of all the sins of Gods people.

First, thou art not willing it may be to be made whole, thou art not willing to obey Gods Commandements. Truth, God hath commanded thee a great many things, but thou art not willing to doe them, and because thou art not willing, therefore God doth not make thee able. For (my brethren) this is a sure rule, God never makes any able to obey, but they that first of all by God are made willing to obey. In Joh. 5. When our Saviour could cure that impotent man that lay at the pool of Bethesda, he first asked him this que­stion ( vers. 6.) Wilt thou be made whole? If so bee he had not been willing, Christ would not have healed him. Why did Christ ask him the Question? To stir up in him a desire of being made whole, for God never giveth till we desire.

Therefore look well, and it may be thou shalt find thou art not willing to obey Gods commands, thou art not willing to subdue every lust; a lust, that is suteable to thy constitution; a lust, that is very sweet to thee through long custome, a lust, that is dear unto thee by reason of the pleasure or profit that it brings in, it may be thou art not willing to obey God in subduing this lust: But even as it was with Jacob when he commeth to let Benjamin goe into Egypt, he striveth against himself, he would let him go, [Page 87]and he would not; necessitie constrained him that he should go, but yet his affection made him unwilling he should go. This kinde of strugling there is in Gods people, when they look upon the command they know they must obey, but yet con­sidering the dearness and sweetness of their sin, they are loth to obey: And this is the reason God doth not help thee in matter of obedience to his commands, because thy heart is false, and thou art not willing to it. Oh what a shame is this, when God requireth no more but thy will, not to let him have thy will! for thee still to be unwilling to obey, when Christ died for this end, that thou shouldst obey!

But if so be thou canst cleer thy self in this Point, and canst say thou ant willing to be made whole, look into thy self once more, and happily thou shalt find that thou art not able to beleeve that God will make thee whole. When the father of the possessed child (in Mark. 9.) brought his son to Christ to be cured, Lord, (saith he, v. 22.) If thou canst doe any thing, have compassion on us, and help us: If thou canst doe it? (saith Christ). If thou canst beleeve, all things are possible to him that beleeveth. So I say to such of you as are willing to obey Gods commands in all things, are you able to beleeve this Doctrine that I have this day preached, That God will make you able upon your endeavours to doe all he com­mandeth? if you could be beleeve this all obedience were possible: But here is thy fault, (if it be not in the former) thou canst not beleeve God will give thee strength over every lust, a lust that is strong in thee by constitution, is strong in thee by custome, by education, a lust that hath so great a rooting in thee, that hath so often foiled thee; that God will help thee against such a lust. Because thou canst not beleeve, here is the cause thou canst not obey Gods commands. What a shame is this for thee not to beleeve the God of truth; not to bee able to take his word, when his word is confirmed by his promise, when his promise is seconded with his Oath, when his Oath is also accompanied with so many seals, as thou hast had re­newed every time thou hast received the Sacrament of the Supper; and yet notwithstanding thou art not able to believe, what a shame is this!

Thus you see how that the sins of Gods people are alto­gether unexcusable; unpardonable they are not, mercie there shall bee, but yet notwithstanding they are unexcusable. All your disobediences whatsoever they are, notwithstanding all the frailty of your nature, they are without all excuse: For the ground of your disobedience is either because you are not willing to obey, or else because you are not able to beleeve the truth of what God hath said. Therefore learn (I beseech you) to be ashamed of your selves, and of those guilts and disobediences that lie upon you; there is great sault in your selves; for though you have no power in your selves, God having promised to make you able, you should have been able, if you were not guiltie, either in want of a will to be cured, or in want of abilitie to beleeve what God hath said. Here is the Second Use.

Again the third use of this point is to teach us what is the one­ly and ready way to be able to obey Gods Commandements. This is a thing which all that are truly godly desire much to know, and this point teacheth us, The onely way to be able to obey Gods Commandements is to beleeve; It ariseth thus, God hath promised to make his people able to doe all that he commandeth: if God hath promised it, then they have no power but from God: it were but a slight thing for God to promise that, which they could doe of themselves: God having therefore promised it, it plainly appeareth they have no power of themselves to doe it: and God having promi­sed to doe it, they must have this power to doe it, by laying hold upon the promise, and that is by beleeving. So that the onely way to attaine to any obedience, is by faith to lay hold upon the promise of God; In a word, all strength to obey commeth by promise, the promise is made ours by be­leeving, there is no way therefore to obey but by beleeving. Hence it is, that in 1 John 5. 4. Faith is called, our victory, whereby we overcome the world; by the world is meant all sinne, faith is our victory, that is, the instrument of our victory, as a sword is called the souldiers victorie, because it is the means whereby he gets the victorie: Faith is the means [Page 89]whereby we come to have victorie over the world. Hence is that also in john 6. 29. They had asked our Saviour Christ this Question: What shall we doe to work the works of God? How shall we bee able to doe it? saith Christ, This is the work of God, that you beleeve on him whom he hath sent. There is no way to come to work Gods work, to obey Gods commands, but to beleeve in the promise of God, whereby he hath ingaged himself, to make thee able to doe whatsoever he commandeth.

Oh then, you that would fain better your obedience in these times wherein Gods judgements be abroad, when God so much expects we should grow better; for I per­swade my self, there is never a child of God, but is much desirous to be more obedient now than ever, now in these evill times; and I should much suspect that soul yet to bee under the power of Sathan and sin, that by the judgements of God that are abroad, is not provoked to a resolution, and endeavour to better obedience. Now I say to such of you as desire to grow better in obedience, learn the way. Ob­serve what the Text saith, Neh. 8. 10. Be not sorry, for the joy of the Lord is your strength. Would you have strength to obey Gods Commandements better then ever? Here is the way, doe not give way to sadness, and dumpishness, and discouragements. Godly sorrow is to be admitted, and is a great help of bettering your obedience, but such a sorrow as doth afflict your souls, and keep them under discourage­ments, this is not to be admitted; strength of obedience ly­eth not in this slavish fear, but it is the joy of the Lord, that is your strength: Get the joy of the Lord by beleeving that God will make you able to obey whatsoever he biddeth, and that will make you able to obey.

Here therefore is the way, search out the promises where­in God hath ingaged himself to help you in any duty you would perform: When you have found out that promise, labour to rest upon that promise, labour to believe that as God hath promised to make thee able to doe it, so he will make thee able to doe it in the use of means. And I say un­to [Page 90]thee, According to thy faith it shall be unto thee: Here then is the third Use. God hath graciously undertaken to enable his children to doe all he biddeth them to doe, there­fore the onely way to doe what is commanded, is to get faith to rest upon the promises, wherein the Lord hath engaged himself to help us to doe what he hath commanded. First of all, finde out what is the will of God that thou shouldst doe. Secondly, work thy heart to a willingness, and desire to doe it. Thirdly, Bring thy self to trust upon God in the use of his means for abilitie to doe it; and then in the next place thou shalt be able to doe it in such a measure as God will accept.

The fourth and last Use of this Doctrine is, for a singular incouragement and consolation to all that are Gods chil­dren. Thou that art one of Christs, here is thy comfort: Whatsoever God in his word biddeth thee to doe, hee by his promise hath undertaken to make thee able to perform. Truth it is, the things that God hath commanded thee to doe, they are wonderfull hard, even impossible to flesh and blood; but yet notwithstanding to thee easie and possible, because God hath undertaken to give thee strength to doe them. So that thou hast great cause to be incouraged, considering the power of God: the power of God is with thee, it is bound to be thine by his promise, and if God be able, thou shalt obey whatsoever he hath commanded thee, so thou wilt be­leeve this promise, and use the means. Indeed I grant ma­ny of Gods children are not enabled to do what God hath commanded; but the reason is, (as I shewed before) either because they are not willing, and that is horrible baseness; or else they are not able to beleeve this Doctrine, and that is horrible insidelitie. But if thou couldst but beleeve all that God hath said, thou shouldst be enabled to doe what­soever God requireth of thee to doe, in an Evangelicall manner.

Thus the Lord Christ incourageth and comforteth his Disciples, in Mat. 19. 24. I say unto you (saith he) that it is easier for a Cammell to go through the eye of a needle, [Page 91]then for a Rich man to enter into the Kingdome of Heaven. Here was a Doctrine that stumbled the very Disciples them­selves, for when they heard it, the Text saith, They were exceedingly amazed, saying, who then can be saved? Surely it is impossible for any to be saved if this be true, that the man, whose heart cleaves to any of these temporall things, cannot be saved, (for that is the meaning of the words, though Christ instanceth in a rich man onely, yet it is true of a voluptuous man, and of all those that have their hearts cleave to any thing in the world) if this be true, it is impossible for any man to be saved, for it is impossible for any man but to have his heart cleave to something in this world, either friends, or honours, or riches, or pleasures. How doth Christ comfort them against this impossibility? In verse 26. saith he, With men this is impossible, but with God all things are possible: as if he should say, It is true I grant, that it is im­possible for any man to be saved, if you look to the power of man, because it is unpossible for a man not to idolize some outward thing; but yet notwithstanding with God it is possible. God can make a man live in the world, and yet have his affections divorced from all things in the world; and God will make you doe this, because he hath promised to you, being his children, that whatsoever he biddeth you doe, you shall be enabled to doe in such a measure as he will accept. Therefore as Christ comforted his Disciples, so let us comfort our own soules; what God hath commanded, he will make us able to doe, therefore let us up and be doing, and beleeve the promises, and we shall prevail to an Evange­licall obedience. Thus much for this first Doctrine, that the Lord doth deale thus graciously with his children, that whatsoever he biddeth them to doe, he will enable them to doe it; he commanderh them, that sinne should not reign in their mortall body, and here he promiseth, that sinne shall not have dominion over them.

Having observed this from the coherence of the words, let us now come to the words themselves, sinne shall not have dominion over you, for you are not under the Law, but under grace.

You have here first a promise. Secondly, the ground and reason of the promise.

First of all a promise in the former part of the words, sinne shall not have dominion over you.

Secondly, the ground of the promise, in the latter part of the words, for you are not under the Law, but under Grace.

Let me briefly open the words unto you; and I will be­gin with the first, sinne shall not have dominion over you. For the understanding of this, you must know, there is a double dominion of sinne, the one is, when sinne reign­eth to obedience; the other is, when sinne reigneth to death.

First, I say, there is a reign or dominion of sinne to obe­dience: that is it which is spoken of in the 12. verse of this Chapter, Let not sinne reign in you, that you should obey it in the lusts thereof: This dominion of sinne, is when as sinne doth sit in the soule, as a King sitteth upon his Throne, and commandeth the heart of a man, and all the members of his body, as a lawfull Soveraigne doth command his Sub­jects.

The other reign of sinne, which is a reign unto death, is that which is spoken of in Rom. 5. 21. there the text saith, Sinne hath reigned unto death; and that is nothing, but the power that sinne hath to damn all those whom it hath lorded it over. Now both these are meant in the Text, for both of them goe together, the reign of sinne to obedience, and the reign of sinne to death and damnation: even as the light and heat of the Sun goe together, so doth the dominion of sin to obedience and damnation goe together. Where-ever sinne reigneth to obedience, that is, where-ever sin is in the soul of a man as a King, making a man to obey it in his commands, as a Subject doth his Prince: there also will that sin reign to the damnation of that man. Both of them are meant in the words.

So then the meaning of the words comes to this effect, that sinne shall neither have dominion over you to obedience, nor [Page 93]to damnation: sinne shall neither reign over you, to make you obey it as a Subject his Soveraigne, nor to damn you for obedience of it. This is the meaning of the promise, and this is a promise that is made to all beleevers, to all that are mem­bers of Jesus Christ. And the observation that I note from thence is thus much, that

Sinne shall never reign in the children of God, so as to make them obey it as a Subject their King; nor so as to damn them for obeying of it.

The Point you s [...]e is no more than the words of the Text explained: sinne may dwell with a child of God; and sinne may dwell in a child of God, Rom. 7. 17. It is no more I, but sinne that dwelleth in me: But sinne shall never reign over a child of God, neither to make him obey it with full consent of will, as a Servant doth his Masters commands, or as a Subject doth his Soveraignes laws, nor yet to damne him for obeying of it: thus sinne shall never reign over any child of God, though it may be in him, and dwell with him, yet it shall never reign over him.

The truth of this you may see in Rom. 6. 18. Being then made free from sinne, you became the servants of righteous­nesse. He is not made free from the presence of sinne, nor from the power of sinne, for Saint Paul prosesseth of himselfe, Rom. 7. 23. I find a law in my members, that is sinne, re­belling against the law of my mind, that is the grace of God that is in me, and bringing me into captivity to the law of sinne. Therefore sinne may be in a man: A child of God is not free from the guilt of sinne neither. But how then is he free from sinne? Thus, he is free from the dominion of sinne; sinne doth not reign in them as a Lord and King; sinne doth not reign in them so as to damn them for it.

This is that also in Luke 1. 74. 75. That he would grant us, that we being delivered out of the hands of our enemies, might serve him without feare, in holinesse, and righteousnesse, all the daies of our life. Observe this Text; Every one that [Page 94]is a child of God is delivered out of the hands of his enemies, that is, out of the hands of his spirituall enemies, the world, and the flesh, and the Devill; and he is delivered out of the hands of these enemies, that he might serve God without fear in holiness and righteousnesse: But how can any man be thus delivered from hell, and sin, and the Devill, to serve God without fear in holiness, and righteousness, if he be not delivered from the reign and dominion of sin, both as a King, and as a Judge to damn him.

So that you see the Doctrine is cleared, That all that are Gods people are delivered from the reign of sin, sin neither reigneth in them to Lord it over them, nor to damn them.

I will briefly give you the grounds of the point, and so come to apply it.

The first Reason why all Gods children are delivered from the domnion of sin is, because that all the reign of sin, both as a Lord and as a Judge, both to damnation and to obedi­ence, it all cometh through the justice of God, which hath lest us thereto, to punish all sins in Adam: Now Jesus Christ he satisfieth the justice of God, he appeaseth the wrath of God, in all particulars wherein we have provoked him: Gods justice being satisfied, he takes off the punishment, and so delivereth his people for whom Christ hath satisfied from the dominion of sin, both to obedience, and to damnation. This then is the first Reason, Because Christ he hath satisfied the justice of God, and hath delivered all his people from that curse, and that misery that lay upon them by the Law. This is that you have in Gal. 4. 5. God sent his Son made of a wo­man, made under the Law, to redeem them that were under the Law. We are under the Law in a twofold respect: First, we were under the accidentall power of the Law, whereby the Law through our corruption did multiply trans­gressions in our souls, and beget sin upon us, as a man beget­teth children. Secondly, We were under the Law in respect of the curse of the Law, the Law cursing all that broke it, and cursing of them to damnation: we were under the curse of the Law in this respect. Now Christ hath redee­med [Page 95]all his children from under the Law in both these re­spects: First, in the first respect, he hath redeemed all his children from under that accidentall power of the Law, where by the Law had power through our corruption to mul­tiply transgression upon occasion of every Commandement it gave; for the Law of God commanding and forbidding, and our corruption being strong in us, we broke every Commande­ment, and so the Law occasioned a multiplication of transgres­sion: Now the Lord Christ hath delivered us from under this accidentall power of the Law in some measure; so that how soever still through the remainder of corruption, the Law occasioneth a great many sins in us, because it commandeth, and we doe not obey; yet the Law doeth not occasion any reigning sin, because there is nothing the Law commandeth but we obey it in some measure, I pray observe it. They love the Law of God, they strive to obey it, they grieve when they cannot obey it, now this according to the Gospel is counted obedience. Thus Christ hath delivered us from the Law, as it did occasion sin to reign in us.

Again secondly, Christ hath delivered us from the curse of the Law: for Christ having satisfied the justice and wrath of God for our transgressing the Law, the Law can have no force to curse us. Here is the first reason why sin cannot have dominion over Gods people, Because Christ hath satis­fied God for the sins of his people, redeeming them from under the Law.

Secondly, Because all that are Christs people must be like unto Christ: Thereupon it is that the children of God are said to put on Christ; they are said to live the life of Christ, to be the members of Christ, to be the brethren of Christ, the branches of Christ: All these Metaphors are to shew us, that there is a likeness between Christ and all that are his people. Now as they are to be like Christ in other things, so in these two things. First, sin had no dominion over Christ, it never Lorded over him to obedience. Secondly, Death and damnation never had power over Christ: First, sin had no dominion, no power over him; Christ indeed [Page 96]was oft tempted to sin, but he never obeyed sin: The world set it self to insnare him, the Devill set himself to draw him into sin, but neither world nor Devill, could never have any power over him to bring him under sin. Indeed Christ was under the guilt of sin, for hee bore our transgressions, but Christ was never under the reign of sin, sin had never any power over him to make him obey it. In this must all the people of God be like unto Christ; that as sin had no power of Christ to make him obey it, so sin must have no power over any of Gods people to make them obey it.

Now there is a double obedience. The one is, when as sin is obeyed at all; the other is, when as sin is obeyed with full consent of the will. The first, when sin is obeyed at all, though it be with grief and opposition, from this obedience of sin shall the people of God be delivered in due time, in the world to come, after death, then they shall be perfectly like Christ, when they shall be perfectly freed from doing the commands of sin. But from that other obedience of sin, to obey it with full consent of will, as a child doth the fa­ther, as a subject doth the law and commands of his Sove­raign; from this obedience of sin, Christ delivereth his people in this world, and so in part they are made like unto him in this life, while they are freed from the reign of sin, so that though sin captive them, yet sin doth not Lord it over them, neither doe they obey sin fully with consent as a Sub­ject his Soveraign.

Again, secondly, death had no power over Christ, Rom. 6. 9. Christ being raised from the dead, dieth no more, death hath no more dominion over him. The Lord Christ in­deed was once seized upon by death, he was once under the power of a temporall death; but he being once raised from death; death now never can reach Christ any more. In this also must all Gods people be like unto Christ: Indeed it is true, once death and damnation had dominion over us, we were under the guilt and sentence of condemnation, as Christ was once under death, but as Christ once being de­livered from death, death never after had dominion over him; [Page 97]so all that are the people of God, being by Christ delivered from the sentence of damnation, it shall never come to have dominion over them. Once they were under the power of sin to damnation, but now by Christ they are delivered from it, death hath no more dominion over them; howsoever a bodily death prevaileth so far as to part body and soul for a while, yet not so as to expose them to damnation. To the end therefore that there may be a proportion between the root, and the branches, between the head, and the mem­bers, between the elder brother, and the rest of the bre­thren, between Christ and the people of God, hence it com­eth of necessitie, that sin must not have dominion over any of Gods people.

To apply this Point now thus opened and cleared. It ser­veth first for Instruction, to teach us the falsenesse of that Po­sition that is in the world, That all men are sinners alike, that there is no difference between sinners in the world. When any of Gods Children come to a wicked man, a drunkard, a whoremaster, a swearer, &c. and tells him of his sin, saith he presently, we are all sinners alike, I have my vice, and you have your vice, one man hath one sin, and another man ano­ther, but sinners we are all alike. This is a damnable opini­on, and a mark and brand of a wretched person. But now this Doctrine teacheth us, that howsoever it is true, that Gods people and others are all sinners, and alike by nature, yet there is a great deal of difference between Gods people that are under sin, and the unregenerate man. Indeed Gods children they are under sin, but (mark it) they are not under the dominion of sin; thou art under the dominion of sin, but they are not under that: There is the difference, we are all sinners, but we are not all alike sinners. We that are the people of God are under the guilt and power of some sins, but yet we are not under the dominion of any sin: Sin hath neither dominion over us to rule us as a Soveraign doth his subjects, nor to damn us as it shall doe them that are not in Christ: But as for thee that art a carnall wretch, thou art under the dominion of sin, thou doest obey sin in [Page 98]the lusts thereof; if sinne bid thee doe a thing thou doest it, and doest it withall thy heart: and so as thou art under the reign of sinne, so thou art under the damnation of sinne, except by faith and repentance thou commeth out of this condition Therefore learn that there is a difference be­tween the people of God, and the men of the world: we are all under sinne, but not under the dominion of sinne, as the world is.

Secondly, The second Use is, for Consolation: and it is a point of wonderfull comfort to all the people of God; I doe not speake now to them that are unregenerated, that are Aliens to the Common-wealth of Israel, strangers to the Covenant of promise, that are without Christ and God in the world: this is childrens bread, and it belongeth not to such dogs as they are: But I speak this to all that are in the Covenant, to all that are borne againe: And that you may know to whom I speak, take this one signe; such of you as are as truly burthened with the presence of sinne as with the guilt of sinne: such of you as are as truly offended with the filth of sinne, as with the punishment of sinne; such of you as doe desire as truly to be rid of sinne it selse, as to escape dam­nation for sinne: in a word, such of you as are sensible of the corruption of your nature, and groan under it, as under the greatest misery you can possibly lie under: such of you as maintain an invincible opposition against the sinnes of your nature, and make them your daily conflict, you are Gods peo­ple, and to you I speak at this time. Here (my brethren) is comfort for you, sinne may be in thee, it may foile thee, it may have sometime a great power over thee, yet notwith­standing be of good comfort, sinne shall never have domi­nion over thee, it shall never make thee his subject, it shall never damne thee. I pray take notice of the speech of God to Saint Paul, 2 Cor. 12. 8, 9. The Apostle was troubled with his corruptions, and he prayed thrice to be rid of it: (here is a signe of Gods childe, though he have corruptions in him, yet he is restlesse under them, and he never giveth over praying, till God deliver him from them; Paul prayed [Page 99]thrice) that is often, he could not be quiet till he were free from it, it was as a thorn in his foot: what answer doth God give? My grace is sufficient for thee. As if he should say, Paul be of good comfort, art thou annoyed with corruption, yet notwithstanding, My grace is sufficient for thee; thy corruption shall never have dominion over thee; well may it dwell in thee, never shall it reign over thee; well may it foile thee, never shall it conquer thee; thou shalt never come to be overcome with thy corruptions, so as to give up thy selfe with full consent of will to obey thy sinnes: My grace is sufficient to keep thy corruption from reign­ing over thee, though I will not keep it from dwelling in thee: My grace is sufficient to keep sinne from damning of thee, though I will not yet keep it from molesting of thee. Here is comfort for thy poor soule therefore, that art bur­thened and grieved with the sense of thy corruptions: As the Lord resolved, that he would not for a time drive out the Canaanites from among the people of Israel, but yet they should be Tributaries to them, and acknowledge them for their Soveraigne: so the Lord hath resolved, that sinne shall dwell in thee, but yet it shall be a Tributary, it shall never sway the Scepter, it shall never weare the Crown, it shall never set on the Throne of thy soule; and not pre­vailing to reign over thee, it shall never prevaile to damne thee: Be of good comfort therefore, God will deliver thee from all dominion of sinne, yea, he hath done it already. Oh how did Saint Paul crie out, Rom. 7. 24 Oh wretched man that I am, who shall deliver me from the body of this death? Here is a true signe of Gods childe: they that have not this are none of Gods; by reason of the remainders of corruption, which is as death in him, (therefore the Apostle here calleth it, the body of this death, he meaneth originall corruption, but calleth it, a body of death, because it is a death to him, and he had rather suffer death then have it in him) by reason of this he counteth himselfe miserable and wretched, Oh miserable and wretched man that I am, who shall deliver me from the body of this death; he would give [Page 100]all the world if he had it, but to be delivered from the pre­sence of sinne: this is the state of Gods children, nothing in the world burtheneth them so much as the presence of their corruptions; they are not pleased when they break Gods Commands; they doe not make it their trade to commit sinne, it is the greatest griefe, and shame, and wound their soule hath. Well, how doth Saint Paul comfort himselfe against the remainders of corruption in him? I thank God (saith he) through jesus Christ our Lord: As if he should say, why doe I thus dismay my selfe: sinne is in me, but yet notwithstanding, sinne shall not have dominion over me, by Christ I am delivered from the reign of sinne, Oh thanks be to God, through jesus Christ.

Here is consolation, take it, and incourage your selves by it, against the remainders of corruption that are in you. God hath left sinne in you, but why? It is but to serve you, as the Canaanites that were left in Canaan; they shall not reign over you, saith God, they shall be Tributaries to you, to draw water, and to hew wood for the service of the Sanctuary, to helpe you in offering up Sacrifices, they shall be your servants. I speak this to your comforts onely that are the Lords, sinne is left in you, not to reign over you, but to serve you. You are Priests to God the Father, and you must have Sacrifices to offer up unto God: of old God made his people offer up costly Sacrifices, Oxen, and Sheep, and Calves: but now sinne serveth the turne; the sinne that is in thee serveth thee for Sacrifice, every sinne that thou mortifie it is as pleasing a Sacrifice to God, as if thou offerest up an O xe, or a Sheep: thus they are thy servants, and they save thee cost, they serve in stead of Sacrifices, they serve to draw water and cut wood: thy sinnes they doe more fur­ther thygrace then any thing else; they helpe thee to draw the water of godly sorrow, of true repentance; they helpe thee to prize the mercies of the Lord Jesus Christ; they helpe thee to humility, to meeknesse, to a spirit of compassion to others; in a word, nothing doth thee so much service, as the sinne that is in thee. Be of good comfort therefore, if thy [Page 101]sinnes be grieved for, striven against, laboured against, they further thy reward for all eternity. Here is the second Use.

The last Use is for Exhortation, in as much as you that are Gods people see that sinve shall never have dominion over you, be exhorted therefore to fight against your sinnes: you have a good cause, you are sure of victory, oh then play the men. Souldiers that have a good cause, and have good hope of victory, how manfully doe they fight; and yet they are not sure of victory neither. But thou that art one of Christs, what cause can here be better then thine? the cause of Christ against the Devill; what greater assurance can there be of obtaining the victory, seeing God himselfe is ingaged in the quarrell? the word is gone cut of his mouth, he hath said it, Sinne shall not have dominion over you. Oh then stand it out against sinne, never yeeld the bucklers to thy cor­ruptions that make hard upon thee, make the battell fresh and strong against thy lusts; though thou art foyled again and again, never give over conflicting, for God hath said it, and his words shall never fall to the ground, that sinne shall not have dominion over thee; he hath engaged himselfe in the cause, and if God be true and able to keep sinne from reign­ing over thee, thou shalt be sure to have the victory in the end fall on thy side. Thus much for the first part of the verse, the promise that the Apostle makes to the people of God, Sinne shall not have dominion over you.

Let us now come as breifly as we can to the second part of the verse, and that is, the ground and reason of this promise, For you are not under the Law, but under Grace.

Give me leave in a word, to observe something in the ge­nerall, before we come to the words themselves. The Apo­stle had exprest a great deale of sweet incouragement to these Beleevers, in that he promiseth in the name of God, that sinne should not have dominion over them; the ground and reason of all this is, because they were not under the Law, but under Grace. This teacheth us thus much, and I will note it in a word by the way. That

[Page 102] All the incouragement we have from God it is all of Grace.

It is not by workes, for then it would come by the Law, but it is by Grace, that is, of Gods free mercy, of his free gift.

This is it that the Papists, and the old Pelagians, and divers other Heretiques will not give to God, that all that we have for matter of incouragement is of Grace.

Again, we may also observe another thing: the ground of mercy, which the Apostle here had exprest to the people of God, he makes it come by Grace, and not by the Law. But how commeth this grace to them? It commeth by Christ, and by the Gospell. The Lord Jesus Christ he is the meri­torious cause of all this grace: the Gospel, that is the Re­vealer, the Preacher of this grace, the Instrument, whereby God doth make known and communicate it to us. In as much then as the Apostle makes the ground of all the mercy that beleevers have to be by grace, and that grace commeth by Christ and the Gospel, you may learn in the next place in the generall, this instruction also. That

All the priviledges and mercies that we do enjoy, they all come to us by Christ, and by his Gospel.

So much is here included in the word Grace; by Christ and by the Gospel come we to injoy, all the favour and mercy from God, that we doe injoy.

I will shew you a little in brief, how that by Christ we come to injoy all the grace and favour we doe injoy. See first that place in Rom. 5.18, 19, 20. there the Text plain­ly sheweth, that as all our misery, and all the displeasure of God came on us by one man, that is by Adam, so all the mer­cy and the favour of God, with all the comforts and privi­ledges that we doe injoy, they come to us by the second man, that is, by Jesus Christ: you may read the place at your leasure, you shall find it expresse in the Text.

This is it also you shall see as plainly exprest in the first [Page 103]Verse of that Chapter; Being justified by faith we have peace with God, through our Lord Jesus Christ, by whom also wee have access by faith into the grace wherein we stand: Ob­serve, peace with God it cometh by Christ; access to that grace with God wherein we stand, is all by Jesus Christ.

And as it is thus for Christ, so it is also for the Gospel, what­soever priviledges or favours from God we enjoy, they are all through the Gospel, 2 Thes. 2.14. Whereunto he called you by our Gospel, to the obtaining of the glory of the Lord Jesus Christ. All our glorie cometh by Christ, all this glory of Christ is partaked of us through the Gospel. And hence also is that in 2 Tim. 1.10. But is now made manifest by the ap­pearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel. Still you see the Gospel is made the means where­by we come to injoy those favours and priviledges from God that we doe injoy.

But you may object, if so be all the grace and favour Gods people have had with God come by Christ, and by his Gospel; then how came they to enjoy it that lived before the coming of Christ, and the preaching of the Gospel, the Patriarchs and Fathers from Adam to Christ?

To this I answer, that as they (so many of them as were beleevers) had the same grace and favour with God that we have, so they also had the same Christ, and the Gospel that we have. Christ and the Gospel was as well made known to them as to us; and by Christ and the Gospel, they came to enjoy that grace with God, which they had, as well as we doe.

Hercupon it is that Christ professeth that Moses and the writings of the Prophets did bear witness of him as he speaks in Joh. 5.46. And the Apostle Saint Paul speaking of the unbeleeving Jewes, layeth down the cause therof, not to be a want of the revelation of Christ, in the writings of Moses and the Prophets; But (saith he, 2 Cor. 3.14.) their minds were blinded, for untill this day remaineth the same vail un­taken away in the reading of the Old Testament, and even [Page 104]unto this day, when Moses is read, the vail is upon their heart. Christ and the Gospel are revealed in the Old Te­stament as well as in the New, onely here is the difference, there was a vail put over their minds that they could not see this Christ, and this Gospel that was revealed in the Old Testament. And therefore the same Apostle in 1 Cor. 10.3. professeth, that the beleeving Jews of the Old Church did eat of the same spirituall meat, and did all drinke the same spiri­tuall drink: For (saith he) they dranke of that spirituall rock that followed them, and that rock was Christ. They were partakers of the same Christ, and of the same Go­spel that we are: The difference is onely this, They that were before the coming of Christ, they had the Law in a greater plentie, and they had the Gospel in a greater scar­citie than we have: They had more of the Law, and lesse of the Gospel, we have lesse of the Law, and more of Christ and the Gospel. They had not onely the Morall Law, but the Ju­diciall Law, and the Ceremoniall Law; whereas we are de­livered from the Judicial and Ceremoniall Law, onely so far as there was in any of them a Morall Equitie. And as they had more of the Law, so they had lesse of the Gospel; Christ indeed was preached to them, but it was in Types and Fi­gures, but to us Christ is preached nakedly; the Gospel in­deed was revealed to them but very darkly, very obscurely; but now to us it is preached in an open and full manner.

But you will say, what is the reason that God put this difference between the people of God before Christ and since?

I answer, The Reason was this, Because that before Christ the Church was in his infancie, in his childhood, therefore as great Heires, so long as they are under age are put to Tutors and Governours, and doe not enjoy so noble a man­ner of conversation, as they enjoy after they come to Age: so the Lord served the Church, while the Church was in in­fancie, till the coming of Christ she was under the School­master of the Law, of Shadowes and Types, and of those Sha­dows and Types, whereby she was nurtured and fitted up [Page 105]in a meaner and lower manner, then shee is now being of age. But now since the comming of Christ, the Church is come of Age, and therefore now God doth reveal himself in a more excellent manner than before.

Why should God thus, while his Church was under age, keep it under Tutors and Governours?

The reason was this, That he might prepare the Church to receive the Doctrine of Christ and the Gospel; for the na­ture of man is so exceeding opposite to the doctrine of Christ and the Gospel, that if it had not been long framed by the tutoring of many hundred yeers by the Law, it had never been convinced of the necessitie of salvation by Christ, and the Gospel. All these things you have laid down to us in Gal. 3. from Verse 19. to the 5 ^th Verse of the fourth Chapter, wher­in the Apostle openeth these things to us at large.

Thus briefly you have seen this Point also opened to us, That all the favour and priviledges that the people of God en­joy, it is all by grace, that is, by Christ and by his Gospel.

I will onely make a Use or two of this point in a few words, and so passe it over.

First this Doctrine serveth to check their unthankfulness, that doe enjoy the Gospel, and are not abundant in thanks­giving to God for it. Whatsoever thou hast, whatsoever boldness toward God, whatever access into his presence, whatever hope of pardon, whatever victorie over corrup­tion, whatever change of nature, whatsoever thou hast that bringeth thee, or furthereth thee in grace and favour with God, all is by Christ and the Gospel. Whence is it then that thou art so unmindfull of Christ, and so unthankfull for Christ and the Gospel?

There are three unthankfulnesses, and unmindfulnesses which the Scripture marks. The first is that of the chief But­lers forgetting the kindness of Joseph: The other is, that of the King of Egypts forgetting also the kindness of Joseph. And the last is that of Joash, his forgetting the kindness of Jehojada the high Priest. These are branded for their un­mindfulness of the great favours they had received. But all [Page 106]these put together, are not so deeply to be charged with the guilt of unthankfulness, and unmindfulness, as we are that live under the Gospel, and enjoy such great favours by Christ and the Gospel, and yet are no more thankfull for them than we are.

The other Use shall be for an Exhortation, to provoke you above all things to prize Christ and the Gospel, as you prize life, libertie, pardon of sin, favour of God, salvation of souls, so prize Christ and the Gospel, for by them you have all these. Even our outward priviledges (my brethren) come by the Gospel; the Gospel of peace hath brought a great deal of peace to this Land; temporall honour, prosperitie, renown, and plenty hath come to us by the Gospel. But those things that above all are prize-wor­thy, are the favour of God, the peace of conscience, the vi­ctorie over corruptions, &c. These things they are all brought to us by Christ and the Gospel. Therefore let us prize these above our lives or liberties. Great cause have we of this age to fear that Christ and his Gospel are departing from us; we cannot but see that there are those things a­mong us, that usually cause Christ to depart, we have a great deal of intemperancie, a world of prophanesse and impietie, &c. These things are usually fore-runners of Christs going away, and carrying his Gospel from a Nation. Let us therefore more fear the losse of these, then the losse of our own lives. We may lose our lives, and yet keep the fa­vour of God; we may lose our lives, and yet injoy all the Priviledges of the people of God; but if Christ and the Gospel be taken away, so many of us as have not made a sure part for our selves in Christ, and in the Gospel, we lose all favour with God, and all the priviledges of the new Cove­nant. Therefore let us bestir our selves within the bounds of our callings; to the uttermost of our abilities, both by praying, and every way that God hath appointed (more then for our lives) to preserve among us Christ and the Go­spel.

Thus much briefly for those generall Observations that lay [Page 107]in our way, which I could not well passe over without a short touch. I come now to the particular words them­selves: ‘You are not under the Law, but under Grace.’

The Doctrine (to passe by other things) that the words particularly afford us, it is thus much, That,

All they that are in Christ, they are not under the Law, but under Grace.

Saith the Apostle, You are not under the Law, but under Grace; who are they? In the beginning of this Chapter the third Verse; Know you not (saith he) that so many of us, as were baptized into Christ, were baptized into his death? These are the persons of whom the Apostle speaks, You are not under the Law, but under Grace. You that are bapti­zed into Christ, you that are joyned unto Christ, you that are one with Christ, you are not under the Law, but under grace. The Doctrine you see is the very expresse words of the Text, and it is so clear and evident, that I suppose, I shall not need to spend time to prove it.

For the opening of it, I will first shew you what is meant by the Law, what is meant by being under the Law, and then what is meant by grace, and by being under grace, and so make some brief Uses and conclude.

First, What is meant by the Law?

By the Law is meant that same perfect rule of obedience which God hath prescribed man, by the works thereof to attain life everlasting. This Law is that of which Moses was the Mediator, when it was delivered to man after his fall, therefore it is called the Law of Moses. This Law is that which is called the old Covenant, because it was made with us, before the fall with Adam in Paradise. This Law is that which is called the Covenant of works, because it promiseth salvation onely on the condition of works. This is meant by the Law.

What is meant by being under the Law?

I answer, by being under the Law is meant a full sub­jection [Page 108]to the Law in all its properties, and in all its quali­ties.

Now there are four properties of the Law: two of them are direct, and two of them are accidentall, and occasioned to the Law by our sins.

There are two properties of the Law, that are direct.

The first is this, that it accepteth of nothing but perfect obedience; it pardoneth no failings, no imperfections. This is that, doe this and live: doe it; the Law it doth not accept of endeavours and of desires; there is nothing that standeth with the Law but a perfect doing. Hence is that same, Gal. 3.10. there saith the Apostle, Cursed is every one that continueth not in all things that are written in the book of the Law to doe them. Here is the first direct pro­perty of the Law, it accepteth of nothing but perfect obe­dience, it pardoneth no failings, it will admit of no imper­fections, but Cursed is every one that continueth not in all things, that are written in the book of the Law to doe them.

The second direct property of the Law is this, that it gi­veth Commandements, but it giveth no power at all to obey the Commandements: it setteth us a rule, but it helpeth with no vertue, no strength to walke by the rule. In this respect it is, that the Law is called the Letter, 2 Cor. 3.6. Who hath made us able Ministers of the new Testament, not of the Letter, but of the Spirit. By the Letter there is meant the Law, as by the spirit is meant the Covenant of Grace: the Law is called the Letter, because as the writing of Letters doth direct us and shew us a Coppy, but admini­streth no kind of art, or skill to the Scholler to follow the coppy: so this is the property of the Law, it prescribeth a rule, but administreth no ability to walk by the rule. These are the two direct properties of the Law. Now in respect of these two, man, so long as he was in the state of innocency, before his fall, he was well enough: I tis true, the Law would pardon no faylings, would accept of no imper­fect obedience; but man in that estate needed not to care, for he had power to keep the whole Law, and to observe [Page 119]every tittle thereof, and to yeeld perfect obedience to every thing contained in it. Again, the Law was a meer Letter, directing onely what should be done, but affording no helpe for the doing of what is required; man had power in him­selfe (God had given him it in his creation) to obey the Law, to write exactly after that coppy. But since man is come into a state of sinne, since the fall of man, the Law hath by accident, and by occasion of mans fall, two other pro­perties.

First of all, that the Law doth curse every man that is un­der it, even unto Hell; this is that in the forenamed place, Gal. 3.13. As many as are under the Law are cursed, for cursed is every one that doth not all that is written in the book of the Law. Hence it commeth to passe, that the Law doth inflict damnation upon all them that are under it: Hence are these names given to the Law, 2 Cor. 3.6, 7, 9. In the 6. verse, the Letter killeth, that is, the Law killeth us. In the 7. verse, it is called, the ministration of death. In the 9. verse, it is called, the ministration of condemnation: all these names are given to the Law, because through mans fall there is occasioned a property to the Law, to kill, and to destroy, and to condemn.

Againe, another property that is occasioned to the Law by sinne, and by the fall of man, is this, that the Law doth multiply transgressions in the hearts and lives of people. This is a strange thing, therefore I pray observe the opening of it. I say, the property of the Law it is, that it doth multiply transgression and sinne in the hearts of people, for therefore it is, that the Apostle saith, Rom. 5.10. The Law entred, that sinne might abound; the Law doth cause the abounding of sinne: there had never been so much sinne in the world, if it had not been by the Law: not directly, but by occa­sion doth the Law multiply transgressions in the hearts of people. The Apostle, in Rom. 7.4, 5. compareth the Law to a Husband, the sinfull heart to a Wife: that look as by the Husband, the Wife commeth to bring forth children, so by the Law, mans corrupt heart commeth to bring forth sins.

If you aske how this commeth about?

It is thus. The Law it commeth with Commandements, and with prohibitions: it commandeth people to doe these and these things, it commandeth people to leave undone these and these things, now the Law meeting with the cor­ruption of mans heart, setting a rule to that heart that will not be ruled, it makes the heart to rebell and transgresse: if there were no Law, there would be no sinne, if the Law did not command, there were no sinne in not doing, if the Law did not forbid, there were no sinne in doing: But now the Law comming to the corrupt heart, bidding them doe, corruption refusing to doe, the Law causeth corruption to sinne: The Law again comming to a corrupt heart, and bidding them refraine, corruption refusing, causeth cor­ruption to sinne: for if there were no rule, there could be no erring besides the rule. Thus in these respects it is, that by occasion the Law commeth to have this property to be as a Father, and as a Husband, multiplying transgressions in the hearts of people.

Gather up that which I have said, and lay them together, the two direct properties of the Law, and the two accidentall properties of the Law, occasioned by corruption; and you see there are four properties of the Law: So then, to be under the Law, it is nothing else, but to be under these four properties of the Law, to be in such a state and condition, wherein we are liable to all these four properties of the Law. Viz.

First, That nothing will serve our turn but perfect obedi­ence, no sinne to be pardoned, no frailty to be past by, no imperfection to be covered.

Secondly, To be in such a state and condition, wherein there is a great deale commanded, but no power, no strength communicated, to enable us to doe any thing that is com­manded.

Thirdly, To be in such a state and condition, wherein we are under a curse and condemnation, even to the pit of hell.

Lastly, To be in such a state and condition, wherein dayly and hourly there are sinnes multiplied, and brought forth in us through the corruption of our nature. To be in a state that hath these four miserable properties, is this, to be under the Law.

Now let us shew you what it is to be under Grace. And first, what Grace is: and then what it is to be under Grace. I pray observe this also.

Grace, it is nothing else, but the free promise of Salvation, in, and by the Lord Jesus Christ. This is Grace.

To be under grace, is to be under the four properties of grace. For as the Law had four properties, so this grace hath four properties contrary to the Law, all of them direct and proper to Grace.

The first propertie of Grace is this: There shall be a par­don of sin; the sins that are past shall be forgiven. That this is in grace you may see in Jer. 31.34. For I will forgive their iniquities, and remember their sins no more. The Propertie of grace it is to pardon failings, to cover imperfections, to accept of a desire, and of an endeavour, and of a weak per­formance: This is the first propertie of grace; that this is so, you may see it in Noh. 13.22. Remember me O my God, and spare me according to the greatness of thy mercie: That is, remember my good deeds, and spare my imperfections, and passe by my weaknesses, Neheminh could not have pray­ed it, if God had not promised it. So also that in Mal. 3.17. They shall be mine, saith the Lord, and I will spare them as a man spareth his own son that serveth him. How doth a man spare a son? If a servant serve a man, he makes him doe the uttermost, he will be content with nothing but per­fect obedience; but if a son come to serve the father, the fu­ther will winke at many failings, will take well an imper­fect, service, so the son desireth and endeavoureth to doe better: so saith the Lord, I will spare them, as a father spareth his son that serveth him. It is said of the Lord-Christ in Ma [...]. 12.20. A bruised reed shall he not break, and smoking [...] shall he not quench, till he send forth judgement unto victory. [Page 112]There is more promised in the words than is exprest. A bruised reed shall he not break but he shall strengthen it; A smoking flax shall he not quench, but he shall increase it; that is the meaning of it, he shall be so far from slighting de­sires, and endeavours, and imperfect obedience, that he shall accept them, and strengthen them, as appeareth in the next words, till he hath brought forth judgement unto victory; The work of sanctification is victorie, Christ will strengthen im­perfect obedience, till he hath made holinesse and obedience victorious over all corruption. This is the first propertie of Grace to pardon sin, to accept imperfect obedience, to cover frailties.

The second Propertie of Grace is, that it giveth strength and power to doe whatsoever it commandeth (this is that point we spake of before) In that forenamed place, 2 Cor. 3.6. there the Covenant of grace is called the Spirit, not of the Letter (saith the Apostle) but of the Spirit, for the Let­ter killeth, but the Spirit (that is the Covenant of grace) giveth life. Grace, whatsoever it commandeth giveth power to doe it, so farre as shall be sufficient for Gods ac­ceptance.

The third property of grace is this, that grace delivereth us from under the curse, it fetcheth us out of condemnation. This is that which is exprest in Gal. 4.5. To redeem them that were under the Law, (and so under the curse) that we might receive the adoption of sons, and so the blessing of sons: therefore is that in Rom. 6.1. There is no condemnation to them that are in Christ Jesus, &c.

Fourthly and lasty, The last property of grace is this, That grace, it doth hinder corruption from multiplying, from bringing forth fruit: grace doth destroy the Law, in regard of any power to multiply sinne and corruption in us as it did before; grace doth subdue our iniquities, Micah 7.19. grace doth write the Law of God in our hearts; grace doth give us dispositions inward, answerable to the outward com­mands of the Law of God. So that by grace, when as the Law of God commeth with a command to doe this; grace [Page 113]makes us able to doe it in some measure: when the command of God commeth with a prohibition not to doe this; grace makes us able to abstaine from it in some measure. Thus now grace destroying corruption, and making us able in some mea­sure to obey the commands, it doth destroy that accidentall property of the Law, where by it doth multiply and streng then corruption in us. And thus Grace is directly contrary to the Law, The Law came by Moses, but Grace and Truth through Jesus Christ.

Now then to be under grace, is no more but to be in that condition, wherein we injoy this fourfould happy bles­sing.

• 1. To be in a condition, wherein all our sinnes are par­doned, our imperfect obedience accepted, our frailties co­vered.
• 2. To be in a condition, wherein no more shall be com­manded, then strength given to obey.
• 3. To be in a condition, wherein we are fetched from under the curse and condemnation of the Law, and brought under the justification of children.
• 4. To be in a condition, wherein we receive so much grace, as that we are able in some measure to obey the com­mands of the Law, and that the Law cannot bring forth sinne in us as it hath before.

By this you see now what, they that are in Christ, doe injoy, they are not under the Law but under Grace.

I will briefly in three or four words conclude all with some Use of this Doctrine. And first of all, this serveth for great comfort to all those that are in Christ (for indeed this whole Text is full of unspeakable consolation to every poor soule that hath any true evidence of his being in Christ) their condition in which they stand is wonderfull sweet: they are not under the Law, but under Grace. Here is then a fountain opened of singular consolation for all such. They are not in that state, wherein exact obedience shall be requi­red, and all infirmities charged upon them; but they are in that state, wherein their desires, and indeavours, and beginings [Page 114]shall be accepted and perfected. Thou that art in Christ, thou art not in that condition wherein thou art devoid of all strength to obey the Commandements of God, but thou art in such a state, wherein there is life, and power given thee to doe what is commanded by God. Thou art not un­der the curse and condemnation of the Law, but under the blessing and justification of children. Let the people of God but run over these particulars here laid down, and view all the severall comforts that are in that condition wherein they are, and there is a fountain and spring of com­fort for them.

The Second Use is, for a sharp reprehension to all such as are the people of God, and are his children, that finde them­selves to be so by a testimonie from their own spirits and from Gods spirit, and yet notwithstanding lead lives uncom­fortable and lumpish. This Doctrine (my brethren) afford­eth you a sharp reprehension. Thou art in Christ, and yet art thou discouraged or disheartned either with corruption, or with guilt? How unworthy doest thou walk of that condition wherein thou art? Thou art not under the Law, but under grace, why then is it, that thou art as much deject­ed and discouraged, as if thou wert under the Law, and not under grace? What is it that makes thee disconsolate and dis­couraged, but the condition wherein thou art may admini­ster to thee much more comfort? Art thou full of sin? yet notwithstanding thou art in a condition wherein all sin shall be pardoned. Is thy obedience very imperfect? yet thou art in a condition wherein imperfect obedience shall be accept­ed, and frailties covered. Doest thou finde that God com­mandeth thee much, and thou doest little? but yet thou art in a condition wherein the Lord hath promised, (so thou wilt use the means, and trust upon him,) to make thee able in an acceptable manner to doe all that he biddeth thee doe. Doth the Law threaten, doth the Law curse? yet thou art in a con­dition wherein neither the threatning, nor curse of the Law, shall ever reach thee to condemnation. Findest thou mighty rebellions in thy nature against the Law of God? yet thou [Page 115]art in a condition wherein is promised a new nature, which shall be made conformable and subjected to the Law of God.

What should make thee therefore hang down thy head? Sharply are such Christians to be reproved, that being in Christ, lead lives as if they were out of Christ. Doest not thou make the world to thinke that that is false which Christ saith, That his yoke is easie, and his burthen light? If Christs yoke be easie, and his burthen light, why is it (saith the world) that the servants of Christ walk so disconsolately and com­plain of heavie burthens?

You shall find an exhortation of the Apostle in 2 Cor. 6.1. We beseech you that you receive not the grace of God in vain. There is a double receiving of Gods grace in vain. The one is, when as Gods grace is offered and preached to peo­ple, and out of love to the world, and to their sins, they slight it, and will not receive it. Another receiving the grace of God in vain, it is, when as people have entertained the grace of God, and have entred into Covenant with Christ, and yet notwithstanding doe not take the comforts that the grace of God affordeth them. This is also a receiving the grace of God in vain. This is thy case whoever thou art that art a beleever, and yet notwithstanding doest not make melodie in thy heart, and triumph over thy enemies. What have the redeemed of the Lord to doe, but to praise the Lord? What have the members of Christ to doe, but to rejoyce in Christ? Doe you thinke when the Lord giveth that Commandement, Phil, 4. Rejoyce alwaies in the Lord, and again, I say rejoyce, (he doth not bid them rejoyce in riches, in friends, in ho­nours, in pleasures, &c. this is worldly, this is damuable, but he biddeth us rejoyce in the Lord, in the priviledges we have by Christ through the New Covenant of Grace; he bid­deth us rejoyce and always rejoyce) Do you thinke, I say, when God gave you that Commandment, he had forgotten the state in which he left you, that he had left you under the power of many sins, subject to many failings, unable to per­fect obedience? Doe you thinke (I say again) that God for­got [Page 116]the condition wherein he left you? No, God knew well enough what state he left you in, that you are as Israel min­gled with the Canaanites, and yet he biddeth you to re­joyce; why so? There is ground enough for your rejoyce­ing, because you are not under the Law, but under grace, and if under grace, surely there is ground enough for your rejoycing, notwithstanding all your failings.

Consider therefore then my brethren, I beseech you; doe not you receive the grace of God in vain, doe not you slight, as it were, and not make use of the grace of God, which thus administreth matter of rejoycing in all conditions to you that are in Christ, when as you walke so lumpishly because of sin formerly committed, or because of corruptions that for the present lie upon you?

Indeed I deny not but it becommeth Christians to mourn, and they that doe not mourn, shall never rejoyce in the day of judgement, and the people of God are mourners in Zion. Yet what kind of mourning? There is a double sorrow: A godly sorrow, and a worldly sorrow: A godly sorrow is this, when as a soul melteth into tears upon the consideration of his sins and wants, because he beleeveth that God through Christ will accept him notwithstanding them all; this sor­row the more of it the better, this sorrow melloweth the heart, softneth the heart, makes it frameable to the impressi­ons of the word of God. But now the other sorrow, which is a worldly sorrow, when as a soul is beaten out of heart because of sin formerly committed, because of mighty cor­ruptions that doe annoy him, to mourn without hope and confidence of acceptance, this is worldly sorrow, and causeth death, this is altogether unbeseeming Christians. Receive now this sharp reprehension, and be humbled for it, and la­bour to remember your condition: You are not come to mount Sinai, but to mount Zion; You are not under the Law, but under Grace. Therefore rejoyce in the Lord alwaies, and be so cheerfull, that the world may see, that the service of Christ is a sweet service. Here is the second Use.

The third is for Instruction, to them that are not in Christ, [Page 117]to such of you as remaine yet in your naturall estate.

The condition of them that are in Christ is this, they are not under the Law, but under Grace. Thy condition who art not yet in Christ, is just the contrary; thou art not under grace, but under the Law. There are none that doe more assume to themselves the priviledges of grace, then they that are not under grace. You shall have your profane Wretch, your painted Civillian, your formall Hypocrite, men that are dead in trespasses and sinnes, that are servants to sinne, while with full consent they obey sinne in the lusts thereof: yet you shall have these challenge to themselves the priviledges of the Covenant of grace: you shall have one swear an Oath, and when he hath done, say, God forgive me: you shall have another say, I am a great sinner, but I hope God will be mer­cifull to me: Another, I cannot keep the Commandements, but I hope God will accept me: thus these wretches, that are in the gall of bitternesse, and in the bond of iniquity, they claime the priviledges of grace. But I would have them know, so many of you as have no evidences that you are translated out of the state of nature, and ingrafted into Christ by his holy Spirit, that you are not under grace, but under the Law. What is that?

You are in such a condition, wherein nothing but perfect obedience shall stand you in stead. If you pray as well as you can, yet if you doe not pray as perfectly as God com­manded in the Law, you shall never be heard: If you keep all the Commandements of God, and faile but in one, yet you shall be damned; there is no accepting of imperfect obedience of you, because you are not under Christ, but under the Law. And I tell thee this, the Saints of God shall com­mit greater sinnes and goe to Heaven, when thou lesser and goe to Hell. Peter forsweareth his Master with an Oath and Curse, and yet he is pardoned; thou shalt not sweare and curse, or deny Christ, (for the ordinary matter) and shalt be damned. Saul yeeldeth God imperfect obedience, he obeyeth the command in part, he fighteth against Amalek, slayeth the people and the cattell, and yet notwithstanding [Page 118]cast out of his Kingdome, and kept from Heaven for ever. David committeth a greater sinne for the matter of it, he committeth adultery, murthereth Ʋriah, lieth in the sinne almost a twelve-month, and yet he is pardoned. What is the reason: Saul was under the Law, therefore no acceptance without perfect obedience. David indeed for the matter of his sinne did worse, but David was under grace; there is no sinne so great but he had a pardon for it, the least obedience, so in truth, was accepted. Oh remember this, you are ready to beare out your selves with this conceit, because David, and Peter, and other Saints sinned so, and are pardoned, therefore you may sinne so, and be pardoned. Indeed it is true, you shall be pardoned if you are in Christ, and are under grace: but yet being unconverted, thou art therefore in the state of nature, and so under the Law, and not under grace. Here is the third Use.

The fourth and last is for Exhortation, to exhort you all, that you would indeavour, and be perswaded to get an inte­rest in Christ, seeing there is so much priviledge comming to those that are in Christ. Whosoever is in Christ, is not under the Law, but under Grace: as therefore thou desirest not to be under the Law, so labour thou to be found in Christ; above all things study this, how to get a part in him.

My brethren; The Lord Jesus Christ is amongst you, he is daily offred to you; oh doe but receive him, and you shall receive this priviledge, to be under grace, and not under the Law.

Indeed there are a great many hard things to be done of them that will have a part in Christ, they must deny themselves, they must take up the Crosse and follow him; there is a great many things to be lost, they must lose the love of all their carnall friends, their sinfull liberties, the applause and favour of the world: yet notwithstanding all these difficulties, be you perswaded to entertaine Christ whatsoever it cost you; for if you will entertain Christ you shall come to be in this state, not to be under the Law, but under Grace. Therefore when God calleth you, inviteth you, and offereth his Sonne [Page 119]unto you, oh in brace him, Open your everlasting doores, and let the King of glory come in: When Christ is tendered upon these conditions, that you receive him to be your King, your Priest, and Prophet, that you kisse that Son of God, and give up your selves in all things unto him to let him reign over you, oh doe it, for by this you shall come to have this priviledge, that you shall not be under the Law, but under Grace. And what then shall hurt you? No sinne, all shall be pardoned. No defect, all shall be covered: No want of obedience, the least shall be accepted. What can a poor soule desire more? Therefore when ever Christ is offered to you, joyn your soules to him, that you may be in that condition, not to be under the Law, but under Gree. Thus much for the ground and reason of the former promise, why sinne should not have domision over them, because they are not under the Law, but under Grace. And so much for this time, and this Text.

Wisdomes Attendants: OR, The Voice of Christ to be obeyed.
SERMON IV.

AFter the Wiseman had discovered the delu­sions of the adulterous woman in the for­mer Chapter: In this he bringeth in Wisdome as a holy and chast matron, propounding seasonable and comfortable counsell to all the sinfull sons of men. And in this speech of Wisedom, there are two parts or passages: First, the Sermon it self, from the beginning of the Chapter to the words now read: Secondly, the application thereof, from this verse to the end of the Chapter, whereby wisdome laboureth to work the souls of those, to whom she had delivered the former truth, and commended her self by many forcible arguments, to the im­bracing of her blessed counsell: Now therefore, saith shee, hearken unto me; As if she should say, If this be true that for­merly hath been delivered to you, that happiness, and com­fort, grace and glory, are propounded unto, and shall be be­stowed upon them that hearken and give attention to the [Page 124]words of wisdome: What now remaineth, but that forsa­king all other courses, both the devises and delusions of the adulterous woman, and all the beguiling inticements of the world and Satan, you come cheerfully, and hearken attentive­ly to the counsell that is propounded to you, and you shall not doe this in vain, you shall not labour for no benefit; but those that so hear as to keep my Waies, shall not onely be obe­dient to me, but receive a blessedness from me; for bles­sed are they that keep my waies.

In the words themselves there are two passages to be obser­ved: First the duty that Wisdome calleth for; Now there­fore hearken unto me, O yee children: Secondly the Argu­ment whereby shee laboureth to draw the hearts of those un­to whom she speaketh, to give entertainment to that she re­quireth, for blessed are they that keep my waies.

In the duty it self, you have first the parties spoken to, Children. Secondly, the dutie that must be performed by these children. hearkning; Hearken. Thirdly, the partie that they must hearken unto, to mee, to Wisdome. Lastly, the strength or force of reason from whence all this followeth, implied in the first words, Now therefore; considering what counsell hath been administred to you, considering all the se­varall reasons propounded to perswade you, Now therefore, hearken unto me.

Concerning the first of these, The Parties to whom Wis­dome speaks, I shall not say any thing, because I would hasten to that I most principally intend, being unwilling to be tedi­ous, or hold you over long. Let us come therefore to the se­cond thing, the dutie that is required, and that is hearkning; and we will joyn with this for the quicker dispatch, the third passage in the Text; the Partie to whom they must hearken, unto me; Hearken unto me. And first, let me shew you what is to be understood here by hearkning.

By hearkning, briefly you must understand these several par­ticulars. The first is, a hearing with the ear. The second is, a closing with the truth, by the understanding of that we hear, for look as the ear receiveth the sound, so the mind and un­derstanding [Page 125]must apprehend the sense, and assent to the truth of what is delivered. Thirdly, the memorie must retain and hold, that which the understanding hath received. The last and principall thing is, the stooping of the soul, and subjecti­on of the heart, to that which is understood and remembred. For then indeed according to the Phrase of the Spirit of God in Scripture, a man is said to hearken, when the soul begin­eth to yeeld and subject it self, and to take the impression of that truth, which God is pleased to make known unto it, and that is the meaning of the Phrase, 1 Kings 12.15. The Text saith there of Rehoboam, that when the ancient men came to counsell him, he hearkned not unto them; as if it should be said, he heard them well enough, and he understood them well enough, and he retained their counsel in his memo­ry well enough, but his soul yeelded not to it, his heart im­braced not that counsel, he did not subject himself thereunto, therefore the Text saith, He hearkned not to the counsell of the old men. The like Phrase we have touching the sons of Eli, 1 Sam. 2.25 When their father spake to them after a cold fashi­on, the Text saith, They hearkned not unto the voice of their fa­ther. They heard his words well enough, and understood what he said, but their souls stooped not, their hearts sub­mitted not, they did not subject themselves, to take in the impression of the truth upon them, and to be framed to the wisdome of God revealed to them in the same. So that, my brethren, then a man is said to hearken, when his ear heareth the sound, his understanding closeth with the sense, and his memorie retains it, and his heart cometh under it, stoopeth to it, yeelds up it self to the impression of the truths delivered, to be disposed of thereafter. In brief therefore this is the meaning: A carefull attention to the word, that includes the three former; and obedience and subjection of heart to the word thus attended to, comprized in the last.

Now for the party to be hearkned unto, that is, unto me. What is meant here by the word mee? If you have recourse to the beginning of this Chapter, you shall see it is Wisdom: [Page 126]And by Wisdom here you are to understand the Lord Jesus Christ, so far as he hath pleased to reveal himself to us, ei­ther in the Word of God, or work of his grace. For Christ is here especially meant, but not Christ meerly or barely as God, nor Christ in the second person; but so far as the Lord Jesus Christ, the wisdome of his Father, is pleased by the work of his grace, by the power of his Spirit, in the Mini­story of the word, either written or preached, to reveal him­self to us. So far he is said to be Wisdome.

The words now are clear; you see what is to be understood by hearkning, and who the par [...]ie is to whom we must hear­ken. The Point then that ariseth from these two parts of the Text, thus joyned together in the Explication, is evident, and it is to this effect, Namely, [...]hat

The voice of the Lord Jesus Christ ought onely to be atten­ded to, and must be obeyed of all his faithfull servants.

I say, Of all his faithfull servants. The Lord Christ think­eth [...] vain to speak to others; therefore he addresseth him­self onely to his children. These are they that must attend and obey his voice, whatsoever he shall be pleased to reveal unto them, they must submit themselves unto it, and that be­fore and above all others in the world.

The Point is clear and evident. You see it is the main purpose and intent of Christ in this place, and therefore hee calleth for audience, he desireth to gain acceptance at the hands of men: As if he should say in other terms, Lay by all other advice, onely hearken unto me my children; let cor­rupt counsell, carnall advice, the sinfull delusions of all un­godly persons in the world, let them all passe, onely hear and hearken unto me, entertain and unbrace my counsell, submit your hearts to my instructions. And not onely Christ requires this of his children in this place, under the name of Wis­dome; but it is the injunction of God himself, and that from heaven; it is such a truth, and of so great importance, that God himself from heaven makes it known, and giveth it in speciall charge to all the sons of men, Matth. 17.5. When [Page 127]Christ was transfigured in the Mount, There came a voice out of the cloud, which said, This is my beloved son in whom I am well pleased, hear ye him. Mark, there came a voice out of the cloud; It is not onely the voice of man that perswades you, a [...]d enjoyns you to give audience to the Lord Jesus, but God himself, and that from heaven, and that in mediately with his own mouth, layeth this upon us as a dutie that we are to perform, that we should hear his Son, that is, hear him above all, more then all, nay, hear him onely, and none but him. It is that also which Christ himself calleth for, Mat. 11.29. Learn of me, for I am meek and lowly in heart: As if he should say, There are many masters and teachers in the world, but leave all the rest, and come hither, and learn of me, for I am &c. Yea, it is not onely the charge of God, and command of Christ, but it hath been, and is the generall resolution of the Saints of God from day to day. Mic. 4.2. all the people joyned hand in hand as it were, Come (say they) and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his waies, and we will walk in his paths: for the Law shall go forth of Zion, and the word of the Lord from Jerusalem. As if they should have said, Because from Zion cometh the Law, because at Jerusalem the word of God is taught and revealed, therefore it is high time for us to go thither; come let us goe, let us wait upon God there, he will teach us of his waies, and what remaineth? we will walk in his paths, we will stoop unto the truth de­livered, we will submit our selves to it, and conform our hearts and lives to the will of God revealed to us from thence. And you shall observe the holy Prophet David, as though there had been no Temple, no Priest, no Teacher besides, how his good soul is still breathing upward in many passages of the 119. Psalm, Lord teach me, Lord quic­ken mee, Lord give understanding to thy servant, &c. He repaireth ma [...]nly and chiefly to the Lord for guidance and direction. Enough for the proof of the point.

But a man may aske, after what manner must I hearken? Hearkning I told you implyeth attention and obedience, [Page 128]therefore you may remember, that I put them both together in the Doctrine, that it was our duty, both to attend to the voice of Christ, and to yeeld obedience unto it. But how must I doe this? For the opening hereof give me leave to discover unto you three particulars, which are specially to be considered, and are required of every soule that would make conscience of discharging this duty.

First of all, we are then said to hearken to the voice of Christ as we should doe, when we first seek to him, and depend wholly and onely upon him for direction. I doe not say, but we may use all good meanes and helpes that God shall please to put in our hands: But this I say, howsoever we may use other meanes, yet we must depend upon no other but the Lord Jesus: first of all have recourse unto him, and withall resolve, that he onely shall cast the scale, that his direction shall onely stand with us, in whatsoever case it is we desire counsell. And then the soule is said in­deed to depend upon Christ for direction, when it doth acknowledge a kind of soveraignty in him, and also an all-sufficiency to direct a man: so that howsoever we sometimes heare the counsell of others, and hearken to the voyce of the Minister and of private friends, yet we ever use them, but as means to bring us to Christ, and to reveale his counsell unto us: and there being diversity of opinions, and variety of judgements in many matters of Religion, and that amongst godly and learned men, yet in all points, that which mainly casteth the scales with us, is not the learning or holinesse of this, or that man, but the so veraignty and authority of Christ, what he saith, what his mind and his judgement is, and what he would have us to doe, This is the depending of the soule upon Christ. You shall observe in the Old Testament, how this course was ever taken up by the Saints in any matter of difficulty, how they had alwayes recourse to the counsell of God, and made their repair to his mouth. We may read how often David did this, 1 Sam. 23. When the matter was in much question, and he in a great straight, and every one gave in their severall opinions, he went and enquired of the [Page 129]Lord, saying, Shall I goe and smite these Philistines? verse 2. And when the Lord bad him goe, and his followers were utterly against it, he enquired yet again, verse 4. and in the conclusion the counsell of the Lord bore the sway with him, though in the judgement of flesh and blood it seemed the worse. So again, verse 11. Will the men of Keilah deli­ver me up into the hands of Saul? will Saul come down? &c. So Psal. 85. when he had long pleaded with God, as it were, in the time of Extremity, see whither he had recourse at the last, and upon what he setled himselfe: verse 8. he resolveth upon this, I will hear what God the Lord will speak; that is, I will not eye meanes, nor look upon any mens opi­nions, but I will hear what the Lord will say. My brethren, this is the course that every one of us must take, if ever we purpose to hearken to the Lord in a right manner; we must upon all occasions, in all doubts and questions, have recourse to him, and labour to captivate our judgements to that truth, that shall be delivered to us from him, as knowing all other directions are good, onely so farre as they are squared by that standard. Look as men doe in their Law matter; If one have a sute depending in an inferiour Court, and cannot meet with satisfaction there, according to the state of his cause, he appealeth to a higher Court, and there standeth at the judge­ment of the cheif Judge: so ought it to be with us in all spirituall doubts and difficulties; we must appeale from the conceits and counsels of men to the authority of Christ. This is a point that is grosly mistaken, and the contrary professed, and maintained in popery: But I shall not meddle with that at this time.

This is the first rule, so to repair to Christ, as wholly to depend upon him for direction. But marke this; we must repaire to him in the first place, and not suffer our judgement to be forestalled with former counsels; but first, while the minde lyeth equally and indifferently disposed, then set the word step in, then let us repaire to Christ for guidance in the cause. The contrary is a great hinderance to the effectuall passage of the Word of God into the hearts and soules of [Page 130]men, and the world may easily observe it. For look what points men have drunk in, or what customes they have en­tertained, they keep and retain them, and there is no speak­ing against them; their hearts are forestalled against the truth, and possest with other principles or carnall customes, and therefore the word of God takes no place in them.

The second thing, we are to take notice of, concerning the manner of our hearkning to the voyce of Christ, is this; As the soule must first seek unto Christ, and depend upon him for direction, so in the next place, the heart must settle it selfe upon the truth revealed, and quiet it selfe in the mani­festation of that direction, that God hath been pleased to make known unto it. We must not listen and hearken to any of those delusions and silly devises, wherewith Satan, by the ministery of his instruments, laboureth to draw us from the truth; but our minds being enlightned, the coun­fell of God being made known unto us, we ought to take up our rest and standing there, settle there; let heaven and earth move, but stirre not a foot from that truth God hath made known to us. It was great folly in that good Prophet, 1 Kings 13. to doe otherwise, and he suffered for it. He was sent on a message against Jeroboam, and the Altar at Bethel, and was charged by the Word of the Lord; nor to eat bread, nor drinke water in that place, nor turn again by the same way that he came: and accordingly he refused di­vers offers, and withstood su [...]dry perswasions to the con­trary. But at length there came an old Prophet to him, as subtill as ancient, and he takes upon him to perswade him to return back to eat, and drink, and to refresh himselfe: and he pleadeth; I am a Prophet as well as thou, and an Angell spake unto me by the word of the Lord, and charged me to reveal to thee, that thou shouldst come home with me, though with no body else? Hereupon the young Prophet yeelded to him, and went back with him, and eat bread in his house, and drank water: wherefore the Lord flew him. My brethren take heed of this: The Prophet had a plain charge, the will of the Lord was openly revealed to him; he gave [Page 131]him an express command to denounce the sentence against Jeroboams Altar at Bethel, and that he should not stay to eat or drink in that place; when the word of the Lord is so clear, if an Angell from heaven should come and teach otherwise, let him be accursed, saith the Apostle. So in ought to be with every Christian: when once the truth is clearly re­vealed unto us, and our mindes truly inlightned with the knowledge of Gods will; we must resolve not to hearken to any perswasions to the contrary, though they be backed with never so many shews of Religion or learning.

But a question here may be demanded; shall not a man be willing to heare better counsell happily then his own? Must he heare nothing at all against such an opinion, or practise, as he conceives to be grounded upon divine truth, and which he hath been taught by those teachers he hath depended upon? Who knoweth not that a man may easily be deceived, and mistake the sense of Gods Spirit in the word; so as to imbrace errour instead of truth?

My brethren, by the cunning subtilty of the enemy, this conceit hath crept into the mind of all Heretiques, that look what they once drink in, they must ever retain it as a princi­ple, and never think of removing, or unsetling from it. This is an hook, whereby the Devill holdeth multitudes of men in falsehood and errour, and in wicked courses, They will heare nothing against that which formerly they have im­braced, and been perswaded unto by those they depend upon. This policie the Devill useth in Popery, and amongst the Familists, and Anabaptists, teaching them to resolve to hold whatsoever they have received, either from themselves or others. And here, I say, it is sinfull for a man to resolve to heare no counsell at all against his opinion. But neverthe­lesse, this I say; When a man is perswaded, that the opinion, or course he takes up is such, as God himselfe hath been plea­sed to make known unto him out of his Word; he is to re­ceive nothing against this, but meerly out of the Word: let nothing unsettle our judgement in a plain and revealed truth, but onely hold to that: As I have been settled by the truth, [Page 132]so if ever I change my opinion, the truth is that which shall reform me; all the counsell I take up, and all the opinions I hold, shall be such as the Word of God shall reveal to mee. And because my minde may be weak, and my understand­ing frail, and not able to see the sense of the spirit, therefore I will hear nothing against a good course, but onely out of the Word. If my opinion and my course be such as I am perswaded is the truth revealed out of the word, howsoever I may be deluded, yet this I will attribute to the Word of God; no opinion, no authoritie of any other shall carry the truth from me; but the word shall reform me, as the word hath perswadad me, and as the word hath revealed to me. This you shall observe to be the counsell of God in severall places of Scripture: Mark what the Apostle saith to the Philippians, Phil. 1.27. he desireth this at their hands, that they would stand fast in one spirit, with one minde, in the truth revealed; and to the Colossians, Col. 1.23. Continue (saith he) in the faith, grounded and setled, and be not mo­ved away from the hope of the Gospel, which you have heard, and which was preached unto you: As if he should say, If you have received that satisfaction from the word of God, that you are convinced that it is the word of God, and that the course you take is grounded upon it, be not moved, but stand fast in that truth received. This is the second thing.

The third and last thing, which concerneth the manner of our hearkning to the voice of Christ, is this: When thus the soul is perswaded of the will of God revealed, and when the heart setleth it self upon it, and hears nothing against the good pleasure of the Lord thus manifested, then in the last place the soul must yeeld obedience therunto, not alone in doing the thing God commandeth, but in doing the will of God in so doing. Mark, not alone, I say, performing what God re­quireth of us, but to be carried to the performance of the dutie meerly because God requireth it. For these you must observe are two distinct things and of great difference. A man may doe the thing which God commandeth, and yet notwithstanding never doe Gods will but his own. Many [Page 133]a man cometh to Church and there hears, and understands, and remembers, and doth the things that God would have him doe, and yet in the mean time doth not at all the will of God; for he doth not therefore go to Church because God requi­reth it, but partly either because custome, or shame, or the Law, or somewhat else forceth him to it. Here therefore is the main pitch of our obedience, not alone to perform what is the good pleasure of God, but to let the will of God be the first mover of our souls, in the discharging of that service he calleth for at our hands, to doe what we doe, because it is the will of God we should doe it; to perform what he re­quires in obedience to him, because he requires it. Our Sa­viour Christ putteth these together in his prayer to his Fa­ther, Luke 22.42. If thou be willing (saith he) remove this Cup from me, nevertheless, not my will, but thine be done. He saith not that he will do the thing that God requireth, but he will doe the will of God in it, the will of God should be the carrier and mover of him to take upon him the great work of redemption. So should it be with us in every thing we doe: It is not my will that moveth me, but the will of God; it is not my pleasure that provokes me to this service, but the pleasure of God. This is the third thing requisite in our manner of hearkning to the voice of Christ. And this may be sufficient for the explication of the point.

Onely let me adde one thing more: Hence it followeth clearly, That he that doth the will of God, because God re­quireth it, will obey all the good pleasure of the Lord: Hee will obey him in every thing, as well as in one thing, in the hardest command, as well as in that which is more easie, in that which most crosseth his nature, as well as in that which is more suteable thereunto. This indeed is that which makes a Christian constant in his walking with God, notwithstanding all those difficulties and discouragements he meets withall; when as others are fain to baulk many things which are required of them to perform. For (my brethren) if a man onely take up the practise of such mat­ters in Religion, as sute with his own humour, or ease, or [Page 134]profit, or the like; when those fail, his performance of the [...] faileth also: if there be no other motive to carrie him along in the service of God, but these outward and carnall considerations, when they are gone, his service of God is gone also: And therefore we find by experience, that ma­ny men can be content to give us the hearing, they will come to Church, and attend to the word of God; but they will take up no more, they will be tyed to the performance of no dutie, further then it standeth with their own oc­casions, and suteth with their own sinfull dispositions. But now hee that is carried along in all his services by the will of God, if that be the principall mover of him in all his performances; then when ever that will is revea­led, let it bee what it will bee, let it crosse him never so much, or be never so contrary to his disposition, yet he is the same in every thing, that he is in one thing. This is that which is said Acts 3.22. For Moses truly said unto the Fa­thers, A Prophet shall the Lord your God raise up unto you like unto me, him shall you hear in all things whatsoever hee shall say unto you. Mark, him shall you hear in all things; that is, Whatsoever he shall make known unto you to bee the will of God, to that you shall yeeld obedience. And this is a necessary consequent of the former: For if the will of God be the first mover of the soul to every performance, then being at any time revealed, it casteth the ballance, and commands the soul willingly to yeeld to what God requireth in every thing.

Thus much shall serve for the clearing of the Point. The substance of all that I have said is thus much, namely, That the voice of the Lord Jesus Christ must be so alone hearkned to and obeyed, that first of all we must seek to him, and depend onely and wholly upon him for direction: Second­ly, that we must settle our hearts and judgements upon that truth that is by him revealed unto us: And lastly, that wee must be moved to the performance of every dutie, because God requires it; and consequently, that our obedience bee universall, that we hear him in all things.

Now a Question may be here propounded, How shall a man hear the voice of Christ? Indeed (happily may a car­nall man say) if the Lord Christ would reveal himself to us immediately, and his word were made known to us by him­self, we would presently yeeld obedience thereunto without any contradiction. How shall a man therefore know when the voice of Christ is made known?

I answer briefly, the voice of the Lord Jesus Christ is made known to us two waies: First, the word of God in the Scripture ever hath the voice of Christ in it: Whatsoever the word speaks, the Lord himself speaks. The Apostle Rom. 3.2. saith, that unto the Jewes were committed the O­racles of God. What were those Oracles of God? Nothing but the Scriptures. So that this everlasting truth, this word of God rightly understood, and truly conceived, alwaies car­rieth the voice of Jesus Christ with it. And therefore Saint Peter speaking of the Scriptures in generall, 2 Pet. 1.21. saith, that those holy men of God, that were the Penmen there­of, spake as they were moved or inspired by the Holy Ghost; thereby intimating unto us, that the Scriptures are the very inspirations of God, the very breath (as one may say) of the the Holy Ghost: So that look whatsoever it is that the Scriptures make known to us, God from heaven hath spoken it, even as truly, and as really, as though he had spoken it immediately; What the word saith, God himself saith.

Secondly, Whatsoever any faithfull Minister shall speak out of the Word, that is also the voice of Christ. The Texts are many that are to this purpose: Give me leave to touch but one or two of them, 2 Cor. 1 [...].3. Ye seek a proof, saith the Apostle, of Christ speaking in me, which to you-wards is not weak, but is mightie in you: Implying, that whatsoever is spoken out of the word of God, what truth soever is delive­red to us by the mouth of his Ministers, agreeable to the word, Christ himself speaks in them. Therefore our Savi­our is plain, Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth [Page 136]me, despiseth him that sent me. That which the Ministers of God speak, the God of Heaven himselfe speakes: and they that despise their ministry, the God of Heaven will require it, even as if he himselfe should speak from Heaven, and men should reject his words. The Apostle Peter saith, that the Lord Jesus, by the power of his Spirit, went and preached in the time of Noah to the Spirits that are now in Hell, 1 Pet. 3.29. to those people that were disobedient before the floud, to whom Noah preached partly by his practise, and partly by his directions, Christ himselfe spake, even by that Spirit whereby he quickneth all things. So then the point is evident.

But what reason is there, that a man should stoop to the voyce and command of Christ?

In a word, first, He that alone hath command over us, and right to require service at our hands, him onely we ought to obey: Now Christ alone is our Lord, and we are his ser­vants. Eli joyneth these together in his direction to Sa­muel, 1 Sam. 3 9. Thou shalt say, saith he, Speak Lord, for thy Servant heareth. If Christ alone therefore be our Lord, whom else should we hear? unto whom else should we at­tend, and yeeld obedience?

Secondly, The direction of Christ is the surest and safest: look what counsell the Lord Jesus giveth, we may build upon it. As for others, some are ignorant, and know not how to teach; some negligent and idle, and will not teach; some corrupt in their judgement, and may infect us: But Christ, being Knowledge it selfe, and Truth it selfe, neither can, nor will deceive us: Therefore whatsoever the Lord Christ shall make known, we may rest upon it; and whatsoever course we take up upon his directions, we may undoubtedly perswade our selvts, that it shall goe well with us in the issue. Our Saviour joyneth the same reason to his exhortation, Mat. 11.29. Learn of me, for I am meek and lowly in heart: What then? And yee shall find rest unto your soules: as if he should say, The counsels and directions that men give, they doe not, they will not, they cannot give a man [Page 137]any rest: but the counsell that I give, and those directions that I reveale unto you out of my word, what ever soule imbraceth them, what ever heart entertaineth them, shall find rest and comfort to it selfe for ever. Let us perswade our selves, that whatsoever the Lord speakes will not saile us; there is none that trusts upon him, that even shall be ashamed: his counsell is seasonable, and will be profitable to us, if it be blessed of God.

Thirdly, Christ onely is able to teach us: Man may teach the care, but the Lord onely can frame the soule, and bring the heart to obedience. That place, Luke 24.32.45. is worth the remembring: Verse 32. it is said, that the Lord opened to the Disciples the Scriptures; and Verse 45. that he opened their understanding, that they might understand the Scri­ptures. Men can onely reveale truths to us; but never a man in the world is able to perswade our hearts, and put understanding into our mindes: but the Lord not onely openeth the sense and meaning of the Scriptures, but he giveth us mindes to know, and hearts to imbrace what we ought to doe. Now let us gather these up together: The Lord onely hath right to command us, therefore we ought to obey him; His rules and directions are such as are most sure and safe, therefore most worthy to be observed.

Lastly, He onely can teach the inward man; men may teach the care, but have no power to bow the soule, to buckle the heart, to give wisdome and understanding to the simple, onely the Lord that dwelleth in heaven is he that must doe it. Let us now see what Use we may make of this Doctrine.

First, it is as it were a bill of Inditement, falling marvellously heavy upon the practise of many that live in the bosome of the Church: those I mean, that will heare any thing, attend to any thing, but to the voyce of Christ. Whom they should heare, they neglect; and those they ought to neglect, they will heare, whether the Lord will or no: The Drunkard hearkeneth to his companions; they no sooner say, as those, Prov. 1.14. Cast in thy lot among us, let us all have one [Page 138]purse; or (as the speech of our good fellowes is) Comes let us goe and club it; but presently he gives his consent. The Adulterer stoopeth to the glance of the Adulteresse, and that prevaileth with him, he goeth after her straightways as an Oxe goeth to the slaughter, or as a Foole to the cor­rection of the stocks, Prov. 7.22. The truth is, if you mark the ordinary and common course of the wicked and ungodly men of the world, you may easily see how every thing is imbraced, onely the voice of Christ is refused. Nay, though Satan whisper not, though occasions move not, yet mark how the soule of such men yeeldeth to the inclinations of every sinfull lust. If a lustfull thought arise in the heart, see how the soule sucks the sweetnesse of it by meditation, how it is delighted in the contemplation of filthynesse: If a covetous thought, oh how the man pursueth it, he will never be at quiet till he have hatched some sinfull resolution within, and brought forth some ungodly practise abroad. It is admi­rable to see in that one place. Acts 19. how the voyce of gain sounded so loud in the eares of those covetous Silver­smiths, that the voyce of Paul could not be heard. Doe but observe how Demetrius reasoneth the case with his follow-craftesmen, Verse 25. Sirs (saith he) you know that by this craft we have our wealth, we get our living; More­over, you see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath perswaded and turned away much people, from entertaining and following this superstitious course, saying, that they be no gods which are made with hands: So that this our craft is in danger to be set at nought. When they heard these sayings, the Text saith, all men with one voyce cryed out about the space of two houres, Great is Diana of the Ephesians. Truly so it is now in the world; there is such a noyse in mens mindes and judgements, what the World will have, and what Profit will have, and what Pleasure will have, that the Lord Christ may call till he be hoarse, and yet no man will mind him, but all stop their cares, and refuse to heare the voyce of the Charmer, charme he never so wisely, Psal, 58.4, 5. It is evident then, that [Page 139]these men are not the Schollers o Christ, and certainly there­fore the judgement of Christ shall be executed upon them hereafter. In the mean time let me wish such to remem­ber that place, 2 Thes. 2.11, 12. When men will not receive the truth in the love of it, but have pleasure in ungodliness; when they shut out the truth, and will not be perswaded to forsake their ungodly courses, but suffer their sins, and sinfull occasions to prevail with them above the word of God, what befalleth them? See what the Text saith, and the Lord fasten it upon your hearts: Read it over and over again, That they all might be damned who beleeved not the truth, but had pleasure in unrighteousnesse. Mark, I beseech you, this is the word of God; Who ever he is that hath pleasure in unrighteousnesse, and will not hear and receive the truth in the love thereof, so as to yeeld obedience thereunto, and to frame his course according to it, God hath appointed that man to everlasting damnation. So that when thy conscience calleth thee to the discharge of such and such duties, to for­sake such and such courses, and the word of God shineth full in thy face, and is as clear to thee as the Sun at noon-day; when the Lord hath revealed to thee his will, and yet thy soul can say within thee, notwithstanding all this, Thou hast loved those sins which God out of his word hath forbid­den thee, thou hast had pleasure in those courses which God in his word hath condemned, those proud and adulterous courses, those ungodly practises; thou hast harboured them in thy heart, and kept them in thy bosome, and taken pleasure in the practise of them: Doth thy own soul say this? Well then my brethren, make the conclusion your selves: See I beseech you, doth not the Word of God say plainly, that the Lord hath sealed such up to everlasting damnation, be­cause they had pleasure in unrighteousnesse?

A Second sort that are here justly to be reproved, are those that captivate their own opinions and conceits to the judge­ment of men. There are a poor kind of deluded creatures in the world, that have made themselves so far servants unto men, that they have pinned their conceits and judgements to [Page 140]the opinions and commands of those upon whom they de­pend, and from whom they expect either profit or prefer­ment; That look what their great masters say, whatsoever they speak, that they account as Gospel; and whatsoever these have devised, they must desend and maintain it, and their judgements must entertain nothing to the contrary. These are marvellously estranged from the Lord, and are con­trary to this truth that hath been taught from the words of this Text. For doth not the Text say, Hearken unto me? Therefore it plainly reproveth those that can be content to have the word of men to carry weight with them, and the commands of men to cast the ballance; that whatsoever they will have practised must be yeelded unto, let the word of Christ say what it will; and they must be content to give up themselves to perform it, let it be agreeable to the Scrip­tures or not. This argueth clearly that these are the servants of men, and that they have mens persons in admiration for filthy lucres sake, because they thinke that their profit, or pleasure, or preferment is gone, if their good will and plea­sure be not observed upon whom they depend. This is an ordinary and grosse fault: The wife she complaineth, and saith, Indeed it is true, the course is good that you wish me to, and I am perswaded that God requireth it, but my husband is against it, and I shall lose the love and respect, that I have alwaies had from him, if now I enter upon such a course. The husband he complaineth, and saith, A holy conversation is good, and such duties as you call upon me to exercise in my family, cannot but be pleasing unto God, and such as he requires; but if I should take up such a practice, my wife would be continually besieging me with daily vexations, I should neglect my calling, and incur the censure of my neighbours and friends, and bee counted too too precise. These and many others that I could instance in, are not heark­ners to Christ.

In the last place there come in also another sort to be re­proved, and these are such as can be content to give the Lord the hearing, but will doc nothing when it should come [Page 141]to performance. Howsoever happily they will approve and applaud that which the Minister delivers to them from God, yet in the conclusion, if their ease, and honours, and liberties lie at hazard, they fail in matter of practise; they will doc nothing, they dare doc nothing further then they are advised unto by those Counsellors that keep a kinde of audit in their hearts; and what sentence they deliver shall be yeelded un­to and no more.

To instance a little: The world knoweth that it is the will of God that every man should deny himself, and take up his crosse, and follow Christ, that a man should hate father and mother, and wife, and children, and friends, and all, for his sake, and the Gospels, that a man should renounce all those courses of sin that carry with them the most appearance of profit and pleasure, that he should pluck out his right eie, and cut off his right hand: These are truths that are clearly dis­covered in the Word of God, and every soul that is rightly informed yeelds unto them; and men in the world are ac­quainted with them, hearing them pressed from day to day in the preaching of the Word: And so also that it is the will of God that men should be pure as God is pure, and be holy as he is holy in all manner of conversation; that they should abstain from all appearance of evill: this the Lord requireth, and this men commend and approve of. But now come to matter of practise: If a dutie be required that will crosse their ease, or their honours, or in the least measure diminish their outward comforts: Mark what followeth, then they are at ademurr; they will stay there, and thinke twice of it before they will doe any thing; they must first take coun­sell, and be well advised of it. And what counsell doc they take? Not from the Lord and his word, but from their plea­sures and profits, and carnall delights and contentments. The ambitious man asketh his honour, Shall I be sincere and zealous in the cause of God? The covetous man asketh his wealth, Shall I be exact in a Christian course? Shall I lose this gain or that advantage, for the keeping of a good conscience? The voluptu­ous man asketh his pleasure, Shall I abstain from the appearance [Page 142]of evil? Shall I hate the garment spotted with the flesh? Shall I en­ter upon the way that is called holy, and walk therein with that preciseness and strictness that the word of God requires? Then they all cry unto a man, as sometime Peter said unto Christ, when he had told his Disciples, That he must suffer many things of the Elders and Scribes and be killed, Be it far from thee, Lord, this shall not be unto thee, Matth. 16.22. and they hang about him, as once Pauls friends hung about him, when they heard that he must be bound at Jerusalem, Acts 20.37, 38. and 21.12. No, saith honour, if once you take that course, then I must be abased: No, saith profit, if once you walk that way, I must be neglected: No, saith pleasure, if you mean to walk so strictly and exactly before God and men, then abandon all pleasure, you and I must bid farewell for e­ver. Now the poor soul returneth this answer to God, and to his Word and Minister; I have taken counsell concerning that which you require of me, and am advised to the contra­ry; my pleasure, and my profit, and my preferment tell me, that it will be marvellous tedious, irksome, and grievous to take such courses. I find this way every where spoken a­gainst, and therefore conceive it better to lie quietly, and sleep in a whole skin, then to bring an old house upon my head.

Thus you see what the pleas of carnall men are. To all which I say but one thing: Let them ask their own hearts but this one question: Is this to hear the voice of Christ, or not? If it be not (as most certain it is not) then the case is clear: He that doth not hear the voice of Christ, is none of Christs. It is our Saviours own conclusion, John 8.47. Hee that is of God, heareth Gods words; yee therefore hear them not, because ye are not of God. That is, Whosoever they be that will hear any counsell but the counsell of God, that will bee content to be ruled by any thing rather then by his word, God will not own them hereafter, they are none of his, that is, they have no work of grace in them; for so the Apostle expounds it, 2 Cor. 5.18. All things are of God, that is, God is the worker and framer of saving grace in the soul of his servants. He therefore that will not stoop and be obe­dient [Page 143]to the voice of Christ, hath no saving grace as yet wrought in his heart, and consequently is not of God. This me thinks should awaken the souls of all such poor carnall creatures, as love their pleasures, and profits, and preferments more then God: I beseech you think of it, and know it for a certain, that while you hear these counsellers, you hear not God; and so long as you hear not God, he hath no part in you, neither will he hereafter, if you so con­tinue, shew mercy unto you.

I have one thing more to say before I conclude, and that is a word of reproof, even for the Saints and people of God, who though they walk with God in truth and sinceritie, yet are often worthy to be blamed, in that they wrong the Lord, and their own comforts, by their not hearkning and stoop­ing to the command of Christ, by their not inquiring of him in the first place, and by their not resting upon him when they have his will revealed to them. These are two main weaknesses and infirmities in the godly themselves, and they ought to take speciall notice of them. Many a Saint of God there is, that is daily vexing himself by poring on his own weaknesses, by hearing whatsoever carnall reasons, flesh and bloud, and sense, can possibly raise against him, together with all the false suggestions and perswasions of Satan; and at last when he hath wearied and tired himself, and knoweth not what to doe, then he goeth home to God, and is contented to hear what he will say, whether he will speak comfort to his soul or no; and then away with carnall reason, and de­lusions of Satan. My brethren, yee should in the first place go to God, and advise with him, and hear what his good pleasure is toward you, and never inquire of your own car­nall reason.

Again, there is oft another great fault in the people of God, that as they go not to Christ in the first place for advice and counsell, so in the second place when they have it they rest not upon it. Many a one there is, who after he hath been convinced evidently and clearly, by the power of the word, rightly and strongly applyed, that his estate is good before [Page 144]God, and that his conscience is sincere, his heart upright, and that the spirit of God hath begun an everlasting work of grace in him, yet notwithstanding oftentimes relinquisheth that ground that God hath given him to stand upon, and let­teth go that hold that hath been reached out from heaven for him to sustain himself by, and returning home again to a view of his own weaknesses and infirmities, he forsaketh his own mercies and groweth forgetfull of his former comforts, the consolations of the Almightie seem small unto him, hee will not quiet himself in that truth which God hath made known, nor rest upon his word, as he requireth.

Yea, but the soul replieth, alas, should a man content him­self with a blind perswasion that his estate is good, and not try his title to heaven, or search whether his interest in Christ be such as will not deceive him at the last?

I say, Yes, a man should look into himself, and examine him­self whether he be in the faith or no; but alwaies let the Lord be Judge, let his word onely passe sentence upon thee: Never Judge thy self barely by what either Satan seems to suggest, or thy own sinfull weakness would per­swade thee unto: but when the Word of God is revealed, and his truth manifested unto thee; when the Minister out of the Seripture hath setled thy conscience, and declared thy case good, by such assured Evidences, as thou maist safely build upon, then hold there, and beleeve nothing to the con­trary; search your selves, but still doe it by the word of God. If this course were taken and well observed, where there are thousands of complaints among Christians, there would be scarce one. For, my brethren, the ground of all our feebleness, and distrust, and distemper lieth especially in this, that we neglect our grounds, and doe not fix upon those truths which God hath revealed and made known unto us, either publikely or privately. Hold this therefore for e­ver, as the best direction I can give thee: If my soul shall be condemned, the word of God shall condemn it; If I must judge my self to have no grace, the Word of God shall say it; If I must conclude salvation as yet belongeth not un­to [Page 145]me, it shall be, because the Word saith so, and not be­cause Satan, or my own imagination saith so. This carrieth thousands of poor souls into manifold distempers, because they settle not themselves upon the truth of God, which alwaies standeth as mount Zion unmoveable, and would make them rest in abundance of peace, in the midst of all those disquiets that are raised by Satan, and our own distrustfull hearts.

Lastly, in a word, doth the Lord himself call for and re­quire this at our hands, the Lord, I say, who onely hath right and authority to command us; Doth he injoyn us when he speaks to hear and obey? Oh now therefore, though an unworthy Minister cannot perswade you to yeeld up your selves to the practice of this duty, yet let the Lord himself prevail with you; and woe to that soul that will not bee perswaded by the Lord himself. Take notice of that place before alledged, Acts 3.23. Every soul that will not hear that Prophet, shall be destroyed from among the people. Let every one therefore now in the fear of God observe that which Christ himself injoyneth, and so often calleth for in the second and and third Chapters of the Revelation, He that hath an ear to hear, let him hear. The Lord saith the same now to every soul in this place, Let every soul that hath an ear to hear, hear what the Lord, saith unto him, not onely now, but hereafter, whensoever God shall be pleased to reveal any of his counsell to him for his direction. Labour to bring your hearts to that temper we read to have been in Cornelius, and those that he had gathered together to be par­takers of Saint Peters Ministerie, Acts 10.33. When the A­postle was come, mark what Cornelus saith to him, We are all here present before God, to hear all things that are com­manded thee of God. My brethren, the same frame of spirit ought we to have, whatsoever it is that the Lord shall speak unto us, wee must hear him in all things (as I told you be­fore) not onely in some easie kind of dutie, such as every man is willing to imbrace, but in every thing, be it never so crosse to carnall reason and corrupt nature; when the Lord teacheth, we must bring docile hearts, hearts inlarged to hear [Page 144] [...] [Page 145] [...] [Page 146]and entertain his doctrine, hearts willing to be moulded in­to that good word of God that he shall reveal to us; nei­ther must we thinke this dutie tedious, we should never be weary of it. Observe what Christ saith, Luke 10.24. Many Prophets and Kings have desired to see those things which yee see, and have not seen them; and to hear those things which ye hear, and have not heard them. What things? Even those that are preached unto you, and made known from day to day, the great things of the Gospel which are now published in open view; great men, of great place and emi­nencie have desired to see and hear them. The holy Patri­archs and Prophets, whose spirits are now in heaven, look­ed long for Christs day: Abraham saw it afar off, his eies dazeled in beholding of it. If they rejoyced and delighted in these things, should not we much more? Nay, the bles­sed Angels come down and delight to pore into these sa­cred mysteries that are now revealed to the people of God; Which things (saith the Apostle) the Angels desire to prie in­to, 1 Pet. 1.12. Those blessed spirits that are the subjects of joy and happiness, are so ravished with those glorious mysteries, that they are contented to come to our Congre­gations, not a step or two, (as we doe, who assoon almost as we are out of our doors are in the Church) but a great journey, even from heaven, and with a great deal of liking and complacencie they behold the services of Gods people, and are glad to see a poor soul converted, and report it again in heaven, rejoycing there together, that a sinner is turned unto God. My brethren, thinke of it; Shall we now that have most reason to attend these things (they being that upon which our everlasting salvation depends) be utterly careless of them? Alas, the Angels have the least part in the redemp­tion of a sinner: We are the redeemed, and the saved, and we are they that must be glorified; and shall we have no ears to hear, no hearts to attend to, no desires to imbrace the Word of Salvation? Oh what a shame is it, that we, that have so much interest in mercie, should have so great a neglect of mercy! What then remaineth but this, that we all provoke [Page 147]one another to the performance of this dutie here required of us? that we stop our ears to all carnall counsell, to all de­lusions of Satan, that we hearken to the Lord onely as our Master, resolving to attend to no advice, to follow no dire­ctions, to obey no commands, but what he shall give us?

Oh, but will some say, what is this which you teach us? May not a man hear his carnall friends, may we not follow the advice that they give us? If we slight their counsell we may be undome, their anger may be such against us, that wee shall not be able to bear it. To this Objection I will reply in a word. Will carnall friends be troubled and offended because their words are neglected, and will not the Lord Jesus Christ (thinke you) be horribly displeased, when his commands are despised? Assure your selves, my brethren, either you must hear the Lord Christ now as a Saviour, or you shall hear him hereafter as a Judge; either hear him now, so as to obey and doe what he requires; or if you refuse to hear his counsel, expect to hear an horrible sentence thundred a­gainst you, when he shall sit as Judge at the last day, when all your carnall counsellours shall not be able to acquit you. You that are wives, and pretend that you must please your husbands, by submitting to their commands and desires; you that are husbands, and alledge that you must give satisfaction to your wives; you that are Apprentices, and plead, that if you observe not your masters wills, but walk according to the rule of Gods word, you shall be thwarted by your ma­sters, and driven to some great inconvenience; You that stand upon the humoring of your friends and acquaintance, consi­der it well; Will the perswasions, and counsels, and desires, and commands of a Father, or friend, or husband, or master, stand you in stead at the day of judgement? Will this be a sa­tisfactorie answer at that day, my husband intreated me, my friends counselled me, my master commanded me? No, my brethren, as you are brethren in iniquitie, and causes of sin one to another, so you shall perish both together. There­fore knowing the terror of the Lord, let that scare you more then the anger and displeasure of all the friends in the world.

But the truth is (you will answer again) they are they that we receive all from, and should we goe contrary to them, and neglect their advice, we must resolve to be poor, and base, and mean, all our daies. What a silly imagination is this! Put case these carnall friends bear some kinds of respect unto thee, and promise thee fair, and seem able to doe thee good: Can they doe thee good, unlesse the Lord Christ blesse what they doe? Is not he able to draw their hearts from thee, or to move them towards thee? Cannot he blesse the means, and cannot he curse them also? Thinke of this my brethren, Whether is better for a man, to be inriched, or glorified? To hear an earthly parent, that happily may give him an earthly patrimonie, or an heavenly father that assuredly will receive him to mercie in the end of this life? Thinke of these things, and withall know, that the means, and helps, and sup­ports that we desire, are not properly in the power of friends and acquaintance, but it is God that boweth the hearts and inlargeth the spirits of men (whether friends or no) to doe us good. I have known many a carnall man, that having wicked friends, hath been inforced to bestow most upon those whose life and practise he most opposed and hated. At leastwise beleeve for a truth what the Lord saith by the Prophet, Isa 55.3. Encline your ear, and come unto me, hear, and your soul shall live. That is enough me thinks to put to silence all such Objections as these: What ever carnall friends shall perswade you to, nothing shall doe you so much good, as the hearing and obeying the voice of Christ.

But it may be some will reply and say, Alas, I have pre­sent need of such and such, therefore I must either hear them counselling, or else they will not hear me intreating. Oh my brethren, thinke of this; Hath a man, or shall a man have need of a friend, and shall he not also have need of the Lord Jesus Christ? Must a friend be obeyed, because wee have need of him, and shall not the Lord Jesus Christ be much more observed, because we have much more need of him? Hast thou need of a father or master to bestow some fa­vour upon thee, and hast thou not need also of a Saviour that [Page 149]may deliver thee from sin here, and from everlasting dam­nation hereafter. Know it, know it, that howsoever now you may neglect the counsell and advice of the Lord Jesus Christ, and thinke that you have no need of him, because happily for the present your friends smile upon you, yet the time will come, when you shall find you have more need of Christ then of all the world. When a man lieth upon the bed of death, and his eies begin to grow dim, and his breath short, and his pulse weak, and he ready to goe the way of all flesh: Oh what good can friends doe him then? all of them together can neither restore health, nor preserve life in that hour. He that now would be our Saviour, hereafter will be our Judge, and will passe sentence upon us one way or other, either of salvation or damnation; Shall we not stand in need then of his mercy and saving health when that day cometh? The soul will then wish for a dram of mercy, more then for a whole world. Ask a man my brethren, when he is going the way of all flesh, what then he most desireth, and what he would have at that time especially? Oh will he say, mercy, mercy! Oh that the Lord would accept my person, and pardon my sins, and graciously look upon me in the face of Christ! This is all that the poor soul then craveth. But if you neg­lect now to hear the voice of Christ, how can you expect that ever he will hear you in that day? It is just, it is just, my brethren, that you should then have the same sentence that was past upon the foolish Virgins, Matth. 25.12. They came and knocked hard, and spake loud, Lord, Lord, open unto us; Away saith Christ, I know you not, I know you not: You would not hear me in the time of your pilgrimage upon the earth, when I sent all my servants the Prophets, rising early, and sending them; therefore now I will not hear you. But that is not all, I beseech you to hear it and tremble: The Lord at that day will not only neglect a man that hath neglected him, but he will also rejoyce at his destruction, and laugh when his fear cometh: Mark what the Text saith, and remember it for ever, Prov. 1.24. Because I have called, and ye refused, I have stretched out my hand, and no man [Page 150]regarded, but yee have set at naught all my counsell, and would none of my reproof; I also will laugh at your cala­mity, I will mock when your fear cometh. What a fearfull thing is this, that the God of heaven, the God of mercy should solace himself in the ruine of all such rebellious wretches, as would not hear and imbrace his blessed truth, when he deli­vered, and manifested it to them! When Christ shall say, This is that drunkard, that will not part with his cup for all my perswasions and intreaties: This is that adulterer, that would not part with his lust, notwithstanding all my calling upon him, and reproving of him: Here is a man that loved his ease, his pleasure, his comforts, his worldly contentments more then me: Here stands he that hearkned to the advice of his carnall friends, and wicked companions, and set at nought all my counsels and admonitions! Oh my brethren, then shall the just judgement of God sink these down to the e­verlasting pit, where there is weeping, and wailing, and gnash­ing of teeth for ever. I say no more, but I beseech you hear me now, that God may hear you at that day. You will have need of a Saviour, and of mercy then: The soul longs for nothing in the day of death but pitty and pardon. O make Christ your friend now, hear him now, obey him now, re­ceive him now, that it may go well with you for ever.

If now the command of God cannot carry you, nor these Arguments which I have used, draw you to yeeld obedience to this truth, yet remember that passage Deut. 5.27, 29. with which I will conclude, and me thinks if you have any good nature in you, it should work much upon you. When the people of Israel had said unto Moses, after they had heard God speak unto them out of the midst of the thunder, and lightning, Go thou neer, and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it, and doe it: The Lord (saith the Text) heard the voice of their words, the Lord said, I have heard the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken: Oh that there were such an heart in them, that they [Page 151]would fear me, and keep all my Commandements alwaies, that it might be well with them for ever. Mark, my brethren, it is the Lords own request, that there may be an heart in you to hear and obey, that so yee may live for ever. Oh therefore if a man cannot prevail with you, yet let the Lord Jesus Christ beg so much of you. You may think it strange that the Lord should desire this at your hands; but it is true, he desireth it heartily, and he will be exceedingly pleased if you satisfie his desire. Well now, seeing it is the great re­quest that the Lord by me hath made unto you; ask your own souls, commune with your own hearts, and tell me what answer I shall return to the Lord; Shall I say you will not hear? My brethren, it is a grievous and tedious thing for a poor Minister to give up such an answer unto God; I would not willingly have this answer from you; therefore I beseech you, answer again: Tell me, what shall I say? Speak com­fortably as they did, Whatsoever the Lord our God shall say, that will we hear and doe. If so, then let me conclude with the answer of God, O that there were such a heart in you, and that you would fear the Lord, and keep his Commande­ments, that it might be well with you for ever.

The Activity of Faith, OR, Abraham's Imitators.
SERMON V.

THe blessed Apostle Saint Paul, from the 20. verse of the former Chapter, to the end, disputeth that great question of justification by the free grace of God; and after many Arguments alledged to prove that it is by grace, and not by works, he concludeth in the 28. verse, Therefore we conclude, that a man is justified by Faith with the works of the Law.

Having dispatched this, and setled his assertion by strength of argument in this fourth Chapter, wherein my Text is, he laboureth to make the truth yet more clearer and evident by way of example, and to the end he setteth it forth in the lively colour of that faith of Abraham, giving us an instance of this truth, in the example of him, who was the father of [Page 156]the faithfull, a father, not by naturall generation, but by imitation; the Lord having appointed him to be the coppy to all the Beleevers of succeeding ages; that as he beleeved, and by faith was saved, so they that doe expect to receive salvation, must walk in that way, if they purpose to partake of that end.

Now touching this example of Abraham, that I may not be long before I come to that, which is the principall point I intend to deliver at this time; the Apostle doth two things; first, he layeth down the pattern it selfe clearly, both in Gods vouchsafing justification to Abraham, and also in Gods sealing this by the seale of circumcision, and this he doth in the 11. verse.

And as he hath propounded it thus, both in Gods gift, and in Gods sealing thereof; so in the words of the Text he maketh an application of both, applying it to all Abra­hams children that shall live to the end of the world, whe­ther Jewes or Gentiles; and in effect it is, as if he had said thus; Abraham, when he was uncircumcised did beleeve, and so was justified, therefore they that are uncircumcised may beleeve, and be also justified; Abraham when he did beleeve was circumcised, and that hindered not, so those that are circumcised may beleeve and be justified, that is, the Jewes and the Gentiles have both liberty to come into the Covenant of grace, and so also to be happy by that Covenant, as Abraham was.

In the words therefore, you have an application of the former patterne, to the particular use of every faithfull ser­vant of God, that look what good Abraham had, and what he received by faith, they that beleeve as he did, may expect the selfe same mercy that he had.

Now the faithfull of God, and sonnes of Abraham are here described two wayes: I say, every faithfull man that is the sonne of Abraham, that imitateth the faith of Abra­ham, is discovered two wayes.

First, Negatively, What will not suffice to make a man the sonne of Abraham.

Secondly, Affirmatively, What God specially looks for at the hands of those that are to be the children of Abraham.

First, Negatively thus, Abraham is the father of circum­cision, not onely to them who are of the circumcision; that is, not onely theirs who have the priviledges of the Jewes, the Word, and the Oracles of God, Circumcision, and the Passeover. Tis true; Abraham is their father, but not onely theirs that have no more but those priviledges, but also theirs, that walk in the footsteps of the faith of Abraham. So that by Circumcision you must here understand all these prero­gatives and priviledges which the Jewes had above any other Nation; and consequently, that none of all those priviledges then could, that none of ours, as, to be in the Church, to be baptized, &c. now can make a man to be the sonne of Abra­ham. Abraham is the father of the circumcision, not to them who are of the circumcision onely; but he is the father of the circumcision, if they have faith. They that have bare circum­cision onely, may indeed applaud themselves therein, but they shall never receive thereby, those things God hath pro­mised. This is the Negative.

Secondly, The Affirmative part sheweth, who they be indeed that shall truly be partakers of the comforts and graces of Abraham, namely, those that walk in the footsteps of that faith of Abraham. If a man beleeve as he did, work as he did, walk as he did, so onely he may come to have title unto, and interest in the promises God hath vouchsafed in his Word. Thus much for the opening of the words.

Come we now in the first place to speak of the negative part, in which the Spirit of God is pleased to exclude all outward priviledges and prerogatives, and to say thus, Abraham is the father of circumcision, to them who are not of the circumcision onely; that is, if they injoy onely outward priviledges, they are not the children of Abraham. The point we learn hence is thus much;

That all outward priviledges, as the hearing of the Word, the partaking of the Sacraments, and the like, are not able to make a man a sound Saint of God.

The point is clear in the Text, That if a man had circum­cision, that is, if he had all those preferments that God vouch­safeth to a people in the face and bosome of his Church, this would not doe him any good at all, he hath no title to the promises because of these, if he rest in them: Abraham is not the father of those that are circumcised onely: So that I say again, all outward priviledges are not able to make a man a true Saint of God. Our Saviour Christ, speaking of Ca­pernaum, saith, And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee, had been done in Sodome, &c. Mat. 11.23. Capernaum was lifted up to Heaven; how? In all those spirituall helpes and excellent meanes that God vouchsafed them above many others; they were highly advanced in the enjoyment of heavenly priviledges, they heard the Word of God, and they saw the Miracles of Christ; and yet, Thou Capernaum, shalt be deep in punishment; thou wert lifted up to Heaven, in regard of excellent pri­viledges; but thou shalt be cast down to Hell, in regard of thy impenitency and stubbornesse under them. The Apo­stle Paul disputeth the point, and makes the case clear, Rom. 2.28, 29. where he plucks away all these hopes and vain props, which men raise to themselves from the having of out­ward priviledges: He is not a Jew, saith he, that is one outwardly, that is, he is not therefore a true child of God, and a faithfull man, he hath not therefore saving faith, be­cause he is circumcised, because he enjoyeth the liberties and priviledges of the people of God, and liveth in the bosome of the Church; but he is a Jew which is one inwardly, and Circumciston is that of the heart, in the Spirit and not in the Letter, whose praise is not of men but of God. You know, that it was an ancient Proverb in Israel, Is Saul also amongst the Prophets? 1 Sam. 10.12. and 19.24. Yes, Saul was amongst the Prophets, and he that was once amongst the Prophets, is now amongst the Devils in Hell. Judas was highly promoted; he lived as an Apostle amongst the Di­sciples, heard out Saviour continually, sate at table with him, [Page 159]and yet for all this, is now damned in hell for ever: These were high priviledges, and if these would have done the deed, Judas had never perished. Ishamel was circumcised, and yet he was excommunicated out of Abrahams family, the then Church of God, and was a cast-away. Instances are many in the Scriptures to this purpose, but I list not to dwell longer upon the proofe of the point; you see it is evident enough, that bare priviledges, be they never so high and excellent, are not able to make one indeed a faithfull man before the Lord, nor the sonne of Abraham.

I should have shewed the Reasons. Alas! outward matters never work upon the heart. That which makes a man a Saint must work upon the soul. Now the Word and the Sacraments barely considered cannot work upon the spirit, unlesse the Lord work a new frame inwardly by the infusion of Grace: Gal. 5.6. Circumcision and uncir­cumcision profiteth nothing, but faith that worketh by love. These outward things are too shallow to reach the inward man, too weak to work so powerfully upon the soule of a Christian man, as to bring the heart to God. But I leave the strengthning of the point by Reasons, and because I would not be prevented, I come to the Uses.

The first Use I will hence raise is an Use of reproof. This Doctrine confoundeth the carnall confidence of those Pro­fessors, that living in the bosome of the Church, place all their hopes and assurance of being saved upon this bottome: because they have been baptized, and come to Church, and hear the Word, and receive the Sacrament, therefore of ne­cessity (they presume) they must be accepted of God. This was the old plea of the Jewes in Jeremies time: When the Prophet came to them to reprove them for their sinnes, and presse them to repentance, they began to quarrell with him, and to take up Bucklers against him, and cried out, The Temple of the Lord, the Temple of the Lord are these. These are the Fig-leaves wherewith poor and ignorant. Christians think to hide themselves at this day. Tell them of their saults, bid them walk humbly and holily before God, reprove them [Page 160]for their strange practises against God and his truth, in pro­phaning his day, blaspheming his name, contemning his Word, despising his Ministers, &c. and they presently cry out against us: What will you make Pagans of us? What do you thinke we are Heathens? Have we not received Christi­an Baptisme? &c. This is a bottome that beareth up ma­ny: But oh poor silly creatures, this will not doe it; be not deceived, you will shrink under this shelter, you will fall notwithstanding these props, when you come to tryall; you may have all this, and yet perish, this will not make you Saints in the sight of God. You that are Tradesmen, is it a good argument, that because have good ware in your shops, therefore you have no refuse, no drug commodity? or you that are husbandmen, because some good corn grows upon your ground, is it therefore all good corne? Who knows not that there is Cockle amongst corn, and bad wares even in your best shops. So it is true here, as there are many hearers in hell, and many receivers in hell, so there are too many in the bosome of the Church, enjoying the outward privi­ledges of Gods people, that shall never receive good by all that they partake of.

Therefore I beseech you be not deceived, trust not to these lying words, and vain hopes, The Sacrament of the Lord, and the Church, and the Church; I say, trust not to these ly­ing vanities. A man may, as Judas, not onely have the Sa­crament in his hand, but Christ in his mouth, and goe to Hell notwithstanding. Alas, at the day of judgement, if thou hast nothing to say but this, Lord, I was a hearer of thy Word, a receiver at thy Table, a frequenter of thy house, thou canst expect no other answer, but Depart from me, I know thee not. He is not the Son of Abraham that hath Circumcision onely, but that walketh in the steps of the faith of Abraham.

In the second place, here is a word of Exhortation, and that is this; We ought hereby to be instructed, and provo­ked to stir up our soules, and not to content our selves with, or settle our selves in these outward shaddows, but to labour [Page 161]to go further, and beyond all that these outward privi­ledges barely, as outward priviledges, can make us; not one­ly to enjoy these, but to strive to be bettered by them; not onely to have the Word, and the Sacraments, but to improve them; to get more then the outward shell, to labour for the kernell, for the comfort of them. Therefoee I would advise a Christian man that liveth in the bosome of the Church, where the Lord is pleased to continue helps and means to him, as to esteem them great priviledges (for so they are) so not to content himself with the outward enjoyment of them, but to call upon himself, and to look inward, to see what the heart saith. Outward things will not doe the deed; look we therefore for somewhat more, that will stand us in stead when the Lord cometh with his fan in his hand, throughly to purge his floor, and to make a division between the wheat and the chaffe. Take notice of it therefore, and understand for your spirituall good: When thou comest to the house of God, and bringest thine hands to receive the Sacrament, and thine eares to listen to the word; thinke with thy self, I have heard the Word, I have received the Sacrament, but O heart what sayest thou? Have I embraced these promises? Have I closed with those precepts that have been delivered? Have I eaten Christ in the Sacrament? Hath my faith pitched on him ex­hibited there, under the Elements of Bread and Wine? How often have I already lived under the call of God, and yet have rejected it? my soul is not yet humbled; I onely come and hear, and return without any benefit; therefore now I will go further, and dig deeper, that my heart may be brought to the obedience of the truth. Mark what our Saviour Christ faith, Joh. 6 49 provoking the Jews to beleeve in him, and so to receive mercy by him, he speaks on this manner, for­cing them to goe further then outward things; Your fathers (saith he) eat Manna in the Wilderness, and are dead. Who are those Fathers? Those stubborn and rebellious Jewes that fell in the Wildernesse: These entred not because of un­belief, saith the Apostle to the Hebrews: Now Christ saith, Your Fathers eat Manna, and are dead; he meaneth are [Page 162]damned; for he saith afterward, Vers. 51. If any man eat of this bread, he shall live for ever; thereby shewing a diffe­rence between the faithfull, and unbeleevers, though both die a naturall death: I say, making a difference between the rebellious Jews, that did not beleeve, and those that did beleeve: Your Fathers eat Manna in the wilderness, a Type and a Sacrament indeed to them, as St. Paul expresseth it; but that would not doe the deed, though the Manna came from heaven, yet it could not bring them up to heaven, it could not free them from eternall death; But here is the pri­viledge of beleeving, and of right receiving; He that doth not onely receive bread, but Christ, he that eateth this food, this bread, he shall never die any more, he cannot perish: Labour therefore for this evermore: As when the woman of Samaria heard our Saviour speak of living water that would continue for ever, She cryed out presently, Oh Sir, give me of this water, that I thirst no more, Joh. 4.15. So labour for this food above all: Labour to settle your souls, and to rest your hearts still upon these resolutions; Oh what have I that a carnall man may not have? What doe I that that a carnall man cannot doe? I would have a Christian man, to go beyond all those that live in the bosome of the Church. I say therefore, let this be the Question, and examine thine heart: What doe I more then the damned in hell have done I pray? The truth is, the foolish Virgins knocked too: I preach, so did Judas: Doe I reform many things, So did Herod: Was I baptized? So was Simon Magnus? In a word, am I resolved to confesse my sins and to make satisfaction for them? Alas Judas did all this, and yet this would not serve the turn; he sorrowed, and repented, and when he had done, he went and hanged himself: It was not godly sorrow that caused repentance to salvation, he re­pented onely for the gall of sin, not for the soul of sin. Labour we therefore, and let us every one provoke another to go further then ever reprobates went; in praying, and hearing, and professing, labour for something that will stand us in stead in the day of tryall, When the heavens shall bee [Page 163]rolled together as a scrole, Isai. 34.4. that we may appear before the Lord, and receive a reward from him in his appointed time and season. So much for the Negative Part.

I proceed now to the Affirmative: Who those are, that may, and doe indeed, receive benefit as Abraham did? The Text saith, They that walk in the steps of that faith of A­braham: That man, that not onely enjoyeth the Priviledges of the Church, but yeeldeth the obedience of faith, accord­ing to the Word of God revealed, and walketh in obedience, that man alone shall be blessed with faithfull Abraham.

Two points may be hence raised, but I shall hardly handle them both, therefore I will passe over the first onely with a touch, and that lieth closely couched in the Text,

That, Faith causeth fruitfulness in the hearts and lives of those in whom it is.

Mark what I say, A faithfull man, is a fruitfull man: Faith inableth a man to be doing. Ask the Question, By what power was it whereby Abraham was inabled to yeeld o­bedience to the Lord? The Text answereth you, They that walke in the footsteps not of Abraham, but in the footsteps of the faith of Abraham. A man would have thought the Text should have run thus, They that walk in the footsteps of Abraham, that is true too, but the Apostle had another end, therefore he saith, They that walk in the footsteps of the faith of Abraham, implying, that it was the grace of faith that God bestowed on Abraham, that quickned and inabled him to every duty that God required of him, and called him to the performance of. So that I say, the Question being, Whence came it that Abraham was so fruitfull a Christian, what inabled him to do, and to suffer what he did? Surely it was faith that was the cause that produced such Effects, that helped him to perform such actions. The Point then you see is evident, Faith is it that causoth fruit.

Hence it is, that of almost all the actions that a Christian haah to doe, faith is still said to be the worker. If a man pray as he should, it is the prayer of faith, Jam. 5.15. If a man [Page 164]obey as he should it is the obedience of faith, Rom. 16.26. If a man war in the Church militant, it is the fight of faith, 1 Tim. 6.12. 2 Tim. 4.7. If a man live as a Christian and holy man, he liveth by fasth, Gal. 2.20. Nay shall I say yet more, if he die as he ought, he dieth by faith, Heb. 11.13. These all died in faith. What is that? by the power of faith that directed and ordered them in the course of their death, furnished them with grounds and principles of aflu­rance of the love of God, made them carry themselves pati­ently in death. I can say no more, but with the Apostle, 2 Cor. 13.5. Examine your selves, whether yee bee in the faith. Why doth not the Apostle say, Examine whether faith be in you, but whether yee bee in the faith? His meaning is, that as a man is said, to be in drinke, or to be in love, or to bee in passion, that is, under the command of drinke, or love, or passion; so the whole man must be under the command of faith: (as you shall see more afterwards) If he pray, faith must indite his prayer; If he obey, faith must work; If hee live, it is faith that must quicken him; and if he die, it is faith that must order him in death: And wheresoever faith is, it will doe wonders in the soul of that man where it is, it can­not be idle, it will have footsteps, it sets the whole man on work, it moveth feet, and hands, and cies, and all parts of the bodie. Mark how the Apostle disputeth, 2 Cor 4.13. We having the same spirit of faith, according as it is written, I beleeved, and therefore have I spoken, we also believe, and therefore speak: The faith of the Apostle which he had in his heart, set his tongue a going: If a man have faith with­in, it will break forth at his mouth. This shall suffice for the proof of the point; I thought to have pressed it further, but if I should, I see the time would prevent me.

The Use therefore in a word is this: If this be so, then it falleth soul, and is a heavie Bill of Indictment against many that live in the bosome of the Church. Go thy wayes home, and read but this Text, and consider seriously but this one thing in it; That whosoever is the son of Abraham, hath faith, and whosoever hath faith, is a walker, is a worker; [Page 165]by the footsteps of faith you may see where faith hath been: Will not this then, I say, fall marvellous heavie upon many souls that live in the bosome of the Church, who are confi­dent, and put it out of all Question, that they are true be­leevers, and make no doubt but that they have faith? But look to it, wheresoever faith is, it is fruitfull: If thou art fruitlesse, say what thou wilt, thou hast no faith at all. Alas these idle Drones; these idle Christians the Church is too too full of them. Men are continually hearing, and yet remain fruit­less and unprofitable; whereas if there were more faith in the world, we should have more work done in the world; faith would set feet, and hands, and eies, and all on work. Men go under the name of professors, but alas they are but Pictures, they stir not a whit; Mark, Where you found them in the beginning of the yeer, there you shall find them in the end of the yeer, as profane, as worldly, as loose in their con­versations, as formall in dutie as ever: And is this faith? Oh faith would work other matters, and provoke a soul to other passages then these.

But you wil say, May not a man have faith, and not that fruit you speak of? May not a man have a good heart to God­ward, although he cannot find that abilitie in matter of fruit­fulnesse?

My brethren, be not deceived, Such an opinion is a meer delusion of Satan; whereever faith is, it bringeth Christ in­to the soul; Mark that, Whosoever beleeveth, Christ dwel­leth in his heart by faith, Eph. 3.17. And, If Christ be in you, saith the Apostle, the body is dead, because of sin, but the spirit is life, because of righteousness, Rom. 8.10. If Christ be in you, that is, Whosoever beleeveth in the Lord Jesus, Christ dwels in such a man by faith; now if Christ be in the soul, the bodie cannot be dead; but a man is alive, and quick, and active to holy duties, ready, and willing, and cheerfull in the performance of whatsoever God requireth; Christ is not a dead Saviour, nor the Spirit a dead Spirit; The second Adam is made a quickning spirit, 1 Cor. 15.45. And wherever the Spirit is, it works Effects suteable to it [Page 166]The Spirit is a Spirit of puritie, a spirit of zeal, &c. and where it is, it maketh pure and zealous, &c. When a man will say he hath faith, and in the mean time can be content to be idle and unfruitfull in the work of the Lord, can bee content to be a dead Christian, let him know, that his case is marvellously fearfull: For if faith were in him indeed, it would appear, yee cannot keep your good hearts to your selves, where ever fire is, it will burn, and where ever faith is, it cannot be kept secret: The heart will be inlarged, the soul quickned, and there will be a change in the whole life and conversation, if ever faith take place in a man. I will say no more of this, but proceed to the Second point, arising out of the Affirmative part.

You will say, What fruit is it then? Or how shall a man know what is the true fruit of faith indeed, whereby he may discern his own estate? I answer, The Text will tell you: He that walketh in the footsteps of that faith of Abraham: By footsteps are meant the works, the actions, the holy en­deavours of Abraham; and where those footsteps are, there is the faith of Abraham. So that the point of In­struction hence is thus much, (which indeed is the main drift of the Apostle)

That, Every faithfull man may, yea doth imitate the acti­ons of faithfull Abraham.

Mark what I say, I say again, This is to be the Son of Ab­raham, not because we are begotten of him by naturall ge­neration; for so the Jews are the sons of Abraham: but A­braham is our father, because he is the pattern for the pro­ceeding of our faith. Thy father was an Amorite, saith the Scripture, Ezek. 16.3. that is, Thou followest the steps of the Amorites in thy conversation. So is Abraham called the fa­ther of the faithfull, because he is the copie of their course, whom they must follow in those services that God calleth for. So the point is clear, Every faithfull man may, yea, doth, and must imitate the actions of faithfull Abraham. It is Christs own plea, Joh. 8.39. and he presseth it as an undeni­able [Page 167]truth apon the hearts of the Scribes and Pharisees, that bragged very highly of their priviledges and prerogatives, and said, Abraham is our father: No, saith Christ; If yee were Abraham's children, yee would doe the works of Abra­ham. To be like Abraham in constitution, to be one of his bloud, is not that which makes a man a sonne of Abraham, but to be like him in holinesse of affection, to have a heart framed, and a life disposed answerably to his. The Apostle in like manner presseth this point, Heb. 13.7. when he would provoke the Hebrewes, to whom he wrote, to follow the examples of the Saints; Whose faith (saith he) follow, considering the end of their conversation. So the Apostle Peter presseth the example of Sarah upon all good women; Whose daughters yee are (saith he) as long as yee doe well, 1 Pet. 36.

For the opening of the point, and that yee may more clearly understand it. A question here would be resolved, What were the footsteps of the faith of Abraham? which way went he? This is a question, I say, worthy the scanning, and therefore (leaving the further confirmation of the point, as being aleady evident enough) I will come to it, that so you may know what to pitch and settle your hearts upon.

I aniwer therefore, Six foot­steps of Abraham's faith. There are six footsteps of the faith of Abraham, which are the main things wherein every faith­full man must doe as Abraham did, in the work of faith, I mean, in his ordinary course: for if there be any thing ex­traordinary, no man is bound to imitate him therein; but in the work of faith, I say, which belongeth to all men, every man must imitate Abraham in these six steps, and then he is in the next door to happinesse, the very next neighbour, as I may say, to heaven.

The first step which Abraham took in the wayes of grace and happinesse, you shall observe, Gen. 12.1. to be a yeelding to the call of God. Mark what God said to Abraham, Get thee out of thy country, and from thy kindred, and from thy fathers house, unto a land that I will shew thee: And Abra­ham departed, saith the Text, Verse 4. as the Lord had spoken [Page 168]unto him, even when he was an Idolater: he is content to lay aside all, and let the command of God bear the sway; neither friends, nor kindred, nor gods can keep him back, but he presently stoopeth to the call of God. So it is, my brethren, with every faithfull man: This is his first step; He is contented to be under the rule and power of Gods command. Let the Lord call for him, require any service of him, his soule presently yeeldeth, and is content to be framed and fashioned to Gods call, and returneth an obedient answer thereto: he is content to come out of his sinnes, and out of himselfe, and to receive the impressions of the Spirit. This is that which God requireth, not onely of Abraham, but of all beleevers: Whosoever will be my Di­sciple, saith Christ, must forsake father, and mother, and wife, and children, and houses, and lands; yea, and he must deny himselfe, and take up his Crosse, and follow me. This is the first step in Christianity, to lay down our own honours, to trample upon our own respects, to submit our necks to the block as it were, and whatsoever God commands, to be con­tent that his good pleasure should take place with us.

Nay, yet further, Abraham was not content onely to leave his country, and kindred, and fathers house, but he left his goods also: The Text saith, Josh. 24.2. Your fathers dwelt on the other side of the floud in old time, even Terah the father of Abraham, and the father of Nachor; and they served other Gods. Abraham was an Idolater before God called him; but as soon as God called him he left his gods behind him, and God onely should be his God, to exercise rule and authority over him in every particular.

And this is not all yet: My brethren, I beseech you ob­serve it; Abraham did not this as one constrained and forced thereunto; but so as he would not return any more: and that is a passage very observable; Truly, saith the Apostle, Heb. 11.15. if he had been mindfull of the country from whence he came out, he might have had opportunity to have returned. If he would have gone back again, he had liberty enough; but he would have no more kindred, nor no more [Page 169]fathers house, nor no other gods, because he knew the com­mand of God was otherwise; therefore he would not re­turn though he might; intimating that he was not drawn from his country by a kind of force, but he so voluntarily yeelded up himselfe to the command of God, and that so prevailed with him, that he would never return any more. But the people of Israel, though they were brought out of Aegypt, yet they returned back thither in their hearts: So the Text speakes; They thought of the Fish which they did eat there freely; the Cucumbers, and the Melons, and the Leeks, and the Onions, and the Garlick, Numb. 11.5. and their mindes ran after the flesh-pots of Aegypt, Exod. 16. Many a time a carnall wretch commeth so farre, as that when God knocks his fingers off his sinnes, he lets them goe for a time, but his heart is still bent after his former courses, and he lingereth after them still: so was it not with Abraham: And this is the first step of the faith of Abraham, that he was content to yeeld to the call, and to be under the command of God, to let his good pleasure take place in his heart, to leave all, kindred, country, fathers house, and never return any more. And this is that first step that God lookes every faith­full man should take, that he be willing, that the command of God take place in his heart, that God should make room there for himselfe, that he should pluck away his dearest sinnes, that are as neer to him as his right hand, and as his right eye. If the Adulterer were converted, he would be contented that God should take away his lust, that is as dear to him as his very soule; nay, he would fain, and that with all his heart, have God make way in his soul for his own Majesty, by beating down all the holds of Satan, and tumbling that Dagon to the ground which standeth before him. This is the first step of faith.

The next step that Abraham, and so every faithfull soule, sets forward, is this; That when ever faith commeth power­fully into the heart, the soule is not content barely to yeeld to the command of God, but it breatheth after his mercy, longeth for his grace, prizeth Christ and Salvation above [Page 170]all things in the world, is satisfied and contented with no­thing but with the Lord Christ: and although it partake of many things below, and injoy abundance of outward com­forts, yet it is not quieted till it rest and pitch it selfe upon the Lord, and find and feel that evidence and assurance of his love, which he hath promised unto, and will bestow on those who love him: As for all things here below, he hath but a slight, and mean, and base esteem of them. This you shall see apparent in Abraham: Gen. 15.1, 2. Feare not Abra­ham, (saith God) I am thy sheild, and thy exceeding great reward. What could a man desire more? One would think that the Lord makes a promise here large enough to Abra­ham; I will be thy Buckler, and exceeding great reward: Is not Abraham contented with this? No; mark how he pleadeth with God; Lord God (saith he) what wilt thou give me, seeing I goe childlesse? His eye is upon the promise that God had made to him of a sonne, of whom the Saviour of the world should come. Oh Lord, what wilt thou give me? as if he had said, What wilt thou doe for me? alas no­thing will doe my soule good, unlesse I have a sonne, and in him a Saviour. What will become of me, so long as I goe childlesse, and so saviourlesse, as I may so speak? You see how Abraham's mouth was out of tast with all other things, how he could relish nothing, injoy nothing in comparison of the promise, though he had otherwise what he would, or could desire. Thus must it be with every faithfull man. That soule never had, nor never shall have Christ, that doth not prize him above all things in the world: no certainly; a faithfull soule breatheth after nothing so much as mercy in Christ, lookes after, and longeth for nothing so much as the assurance of the love of God. Though all the comforts of this world were afforded a faithfull man, yet still he would plead with the Lord, Oh Lord, what will become of me notwithstanding all this, so long as my soule is comfortlesse? what availeth it me to live here? Oh thy Mercy! Oh thy Salvation! Oh the Lord Christ! these are the things my soule breatheth after. This, my brethren, is the nature of faith, if it be rightly [Page 171]wrought in the soul, as you shall fee and find by ordinary experience. For take a man that is truly awakened, and whose conscience is throughly touched, and offer him crowns, and scepters, and honours, and all the delights of the sons of men; alas, his soul will care nothing for them, but as Esau said, Gen. 25.32. Behold, I am at the point to die, and what profit shall this birthright doe to me? So will the poor soul say, What will it avail me, to be high in the favour of men here, and to be a fiend of Hell hereafter? What are all these profits and pleasures to me so long as I am not in the favour of God? What good can these outward content­ments afford me when I am without Christ? Oh Lord, what wilt thou give me, unlesse I have my Saviour, and mer­cy in him, and pardon in him, and all in him, and through him? Still thus beateth the pulse of a faithfull soule; and this is the nature of saving faith, the faith of Gods elect. As for these things here below, these matters of the world, they are little in the regard and esteem of a Christian man: If he have them, he seeth God in them; If he want them, he is never a whit the worse. The Apostle speaking of be­leevers, and the faithfull people of God, Heb. 11. saith, That they let their hold goe of all these things below; let the world take the world if they would, let the dead bury their dead; but as for them, Having seen the promises afar off, they were perswaded of them, and imbraced them, and confes­sed that they were strangers and pilgrims on the earth, even in that country that God had promised them, Vers. 13.

The third step of Abraham's faith was this, He casteth himself and flingeth his soul (as I may say) upon the all-suffi­cient power and mercie of God for the attainment of what he desireth, he rolleth and tumbleth himself as it were upon the all-sufficiencie of God. This you shall finde Rom. 4.18. there saith the Apostle speaking of Abrahyam, Who against hope, beleeved in hope; That is, when there was no hope in the world, yet he beleeved in God even above hope, and so made it possible; It was an object of his hope, that it might be in regard of God, howsoever there was no possibilitie in [Page 172]regard of man. So the Text saith, He considered not his own bodie now dead, when he was about an hundred yeers old, nei­ther yet the deadness of Sarahs wombe, but was strong in faith. He cast himself wholly upon the precious promise and mer­cie of God.

This then is the third step of true justifying faith, That when the beleever is informed touching the excellencie of the Lord Jesus, and that fulness that is to be had in him, though he cannot find the sweetnesse of his mercy, though he cannot, or dare not apprehend, and apply it to himself, though he find nothing in himself, yet he is still resolved to rest upon the Lord, and to stay himself on the God of his salvation, and to wait for his mercy till he find him gracious to his poor soul. Excellent and famous is that example of the woman of Canaan, Matth. 15.22, 27. When Christ as it were beat her off, and took up arms against her, was not pleased to re­veal himself graciously to her for the present; I am not sent (saith he) but to the lost sheep of the house of Israel; And, It is not meet to take the childrens bread, and to cast it to dogs: Mark how she replyed, Truth, Lord, I confesse all that; yet notwithstanding the dogs eat of the crumbs that fall from their masters table. O the excellency, and strength and work of her faith! Shee comes to Christ for mercy, he re­pelleth her, reproacheth her, tells her shee is a dog; she con­fesseth her basenes, yet is not discouraged for all that, but still resteth upon the goodness and mercie of Christ, and is mightily resolved to have mercie whatsoever befalleth her. Truth Lord, I confesse I am as bad as thou canst term me, yet I confesse too that there is no comfort but from thee, and though I am a dog, yet I would have crumbes: Still she la­boureth to catch after mercy, and to lean and bear her selfe upon the favour of Christ, for the bestowing thereof upon her. So it must be with every faithfull Christian in this par­ticular; he must roll himself upon the power and faithful­ness, and truth of God, and wait for his mercy: (I will joyn them both together for brevities sake, though this latter bee a fourth step and degree of faith) I say, he must not onely de­pend [Page 172]upon God, but he must wait upon the holy one of Is­rael.

The Text saith of Abraham, Heb. 6.15. That after he had patiently endured, he obtained the promise; he received the performance after he had a little waited for it. So the Pro­phet David, Psal. 101.2. I will walke in the uprightnesse of my heart till the Lord come to me: As if he should say, If the Lord will absent himself from me, and not reveal him­self to me, yet wait I will, and desire I will, and still I will be hoping for the mercie of the Lord till he come to me. So it was said of Simeon, that good old man, That he waited for the consolation of Israel, Luke 2.25. Mine eies (saith David, Psal. 119.123.) grow dim for the looking for thy sal­vation. He that belceveth makes not haste, Isai. 28.16. he makes hast to obey, but makes not hast to bring mercie from God.

The fifth step of Abraham's faith appeared in this; Hee counted nothing too dear for the Lord, he was content to break through all impediments, to passe through all difficul­ties, whatsoever God would have, he had of him. This is the next step that Abraham went; and this you shall finde Gen. 22. when God put him upon the tryall. The Text saith there, That God did tempt Abraham, did try what he would doe for him, and he bade him, Go, take thy son, thy onely son Isaac, whom thou lovest, and stay him: And straight A­braham went and laid his son upon an Altar, and took a knife to cut the throat of his son: So that Abraham did not spare his Isaac, he did not spare for any cost, he did not dodge with God in this case; if God would have any thing, hee should have it whatsoever it were, though it were his own life, for no question Isaac was dearer to him then his own life. And this was not his case alone, but the faithfull peo­ple of God have ever walked the same course. The Apostle Paul was of the same spirit, Acts 20.22, 24. I know not (saith he) the things that shall befall me, save that the Holy Ghost witnesseth in every Citie saying, That bonds and af­flictions abide me: but none of these things move me, nei­ther [Page 174]count I my life dear unto my self, so that I might finish my course with joy, and the ministerie which I have received of the Lord Jesus, to testifie the Gospel of the grace of God. Oh blessed spirit! here is the work of faith. Alas, when we come to part with any thing for the cause of God, how hardly comes it from us? But I, saith he, passe not, no, nor is my life dear unto me. Here I say, is the work of faith indeed, when a man is content to doe any thing for God, and to say, If imprisonment, losse of estate, libertie, life, come I passe not, it moveth me nothing, so I may finish my course with comfort. Hence it was that the Saints of God in those Primitive times, Heb. 10.34. took joyfully the spoyling of their goods. Me thinks I see the Saints there reaching af­ter Christ with the arms of faith, and how when any thing lay in their way, they were content to lose all, to part with all, to have Christ. Therefore saith Saint Paul, Acts 21.13. I am rerdy not to be bound onely, but also to die at Jerusalem for the Name of the Lord Jesus. Mark, rather then he would leave his Saviour, he would leave his life, and though men would have hindred him, yet was resolved to have Christ howsoever, though he lost his life for him: Oh let me have my Saviour, and take my life.

The last step of all is this, When the soul is thus resolved not to dodge with God, but to part with any thing for him: then in the last place there followeth a readinesse of heart to addresse a mans self to the performance of whatsoever dutie God requireth at his hands; I say, this is the last step, when without consulting with flesh and blood, without hamme­ring upon it, as it were, without aukwardnesse of heart, there followeth a prestness to obey God, the soul is at hand. When Abraham was called, Behold, saith he, here I am, Gen. 22.1. And so Samuel, Speak Lord, for thy servant heareth, 1 Sam. 3.9. and so Ananias, Behold, I am here Lord, Acts 9.10. The faithfull soul is not to seek, as an evill servant that is gone a roving after his companions, that is out of the way when his master should use him, but is like a trusty servant that waiteth upon his master, and is ever at hand to doe his [Page 175]pleasure. So you shall see it was with Abraham, Heb. 11. 8. When the Lord commanded him to goe out of his coun­try, He obeyed, and went out, not knowing whither he went; he went chearfully and readily, though he knew not whither; as who should say, if the Lord call, I will not question; if he command, I will performe what ever it be. So it must be with every faithfull soule: we must blind the eye of carnall reason, resolve to obey, though heaven and earth seem to meet together in a contradiction, care not what man, or what devill saith in this case, but what God will have done, doe it: This is the courage and obedience of faith. See how Saint Paul, in the place before named, Acts 21.12, 13. flung his ancient friends from him, when they came to crosse him in the work of his ministry: They all came about him, and because they thought they should see his face no more, they besought him not to goe up to Jerusalem; Then Paul an­swered, What mean yee to weep, and to break my heart? as who should say, it is a greif and vexation to my soule, that yee would hinder me, that I cannot goe with readinesse to performe the service that God requireth at my hands. The like Christian courage was in Luther, when his friends dis­swaded him to goe to Wormes; If all the Tiles in Wormes were so many Devils, said he, yet would I goe thither in the name of my Lord Jesus. This is the last step.

Now gather up a little what I have delivered. He that is resolved to stoop to the call of God; to prize the pro­mises, and breath after them; to rest upon the Lord, and to wait his time for bestowing mercy upon him; to break through all impediments and difficulties, and to count no­thing too deare for God; to be content to performe ready and cheerful obedience; he that walketh thus, and treadeth in these steps; peace be upon him, Heaven is hard by, he is as sure of salvation as the Angels are, it is as certain as the Lord liveth, that he shall be saved with faithfull Abraham, for he walketh in the steps of Araham, and therefore he is sure to be where he is. The case you see is clear, and the point evident, that every faithfull man may, and must imitate faithfull Abraham.

It may be here imagined, that we draw men up to too high a pitch: and certainly, if this be the sense of the words, and the meaning of the Holy Ghost in this place, what will become of many that live in the bosome of the Church? Will you therefore see the point confirmed by reason? The ground of this Doctrine standeth thus; Every faithfull man hath the same faith, for nature and for work, that Abraham had; therefore look what nature his faith was of, and what power it had, of the same nature and power every true Be­leevers faith is. Breifly thus; The promises of God are the ground upon which all true faith resteth; the Spirit of God it is that worketh this faith in all beleevers; the power of the spirit is that that putteth forth it selfe in the hearts and lives of all the faithfull; gather these together; if all true be­leevers have the same promises for the ground of their faith, have one and the same spirit to work it, have one and the same power to draw out the abilities of faith, then certainly they cannot but have the very selfe same actions, having the very selfe same ground of their actions. Every particular beleever (as the Apostle Peter saith, 2 Pet. 1.1.) hath obtained the like precious faith. Mark that: There is a great deal of Copper-faith in the world, much counterfeit belee­ving, but the Saints doe all partake of the like precious faith. As when a man hath but a Sixpence in silver, or a Crown in gold, those small pieces for the nature, are as good as the greatest of the same metall; so it is with the faith of Gods Elect. And look as it is in graffing; If there be many Scions of the same kind grassed into one stock, they all partake alike of the vertue of the stock; just so it is here: The Lord Jesus Christ is the stock, as it were, into which all the faithfull are grafted by the spirit of God and faith; therefore whatsoever fruit one beareth, another beareth also: howsoever there may be degrees of works, yet they are the same for nature. As a little Apple is the same in tast with a great one of the same tree, even so every faithfull man hath the same holinesse of heart and life, because he hath the same principle of holi­nesse. The fruit indeed that one Christian bringeth forth, [Page 177]may be but poor and small in comparison of others, yet it is the same in kind: the course of his life is not with so much power and fulnesse of grace, it may be, as anothers, yet there is the same true grace, and the same practise in the kind of it for truth, however in degree it differ.

Here by way of caution I will suggest too things to you.

• 1. That howsoever all beleevers have the selfe same nature of faith, yet all must not look to have the same measure of faith, and the same degree of works.
• 2. That faith doth not performe all its works at one time, but groweth to a ripenesse upon severall occasions. A Child is a perfect man in regard of parts, though not of degrees: he is able to eat, and to see, though he cannot walk and talk; yet because he hath a reasonable soule as well as others, he will walk and talk like others in due time: So howsoever many of the Saints of God have not attained to those great actions of grace that others have, yet having the same spirit and principle of grace within, they shall be inabled hereafter to a further discharge of those holy services that God requireth. Thus you see the point confirmed by reason; if all the Saints of God are ingraffed into Christ indifferently, if all have the same ground of faith, and the same spirit to work it, and to make it work, they must needs have the same actions and fruits of faith, because (I say) they have the selfe same causes of their faith.

Let us now come to see what benefit we may make to our selves of this point, thus proved and confirmed: And cer­tainly the Use of this Doctrine is of great consequence. In the first place it is a just ground of Examination: For if it be true (as it cannot be denyed, the reasons being so strong, and arguments so plain) that every sonne of Abraham followeth the steps of Abraham, then here you may clearly perceive who it is that hath saving faith indeed, who they be that are true Saints, and the sonnes of Abraham. By the light of this truth, by the rule of this doctrine, if you would square your courses, and look into your conversations, you cannot but discern whether you have faith or no. That man whose [Page 178]faith she weth it selfe, and putteth it selfe forth in its severall conditions agreable to the faith of Abraham, that man that followeth the footsteps of the faith of Abraham, let him be esteemed a faithfull man, let him be reckoned for a true be­leever. But if any mans faith doe not this, but be contrary unto, or fall short of this in the truth (I say, not in the mea­sure) of it, certainly it is counterfeit, it is Copper-faith. O the world of counterfeit faith then, that is in the Church at this day! It was the complaint of our Saviour Christ, that when he should come, he should scarce finde faith on the earth, Luke 18.8. as if he should say, It will be so little, and so rare, that one shall hardly know where to find a faithfull man. It was the complaint of the Psalmist of old, and is most true of these times, that the faithfull faile from among the chil­dren of men, Psal. 12.1. Many a man hath a name, that he is alive, and yet is dead, Rev. 3.1. Many have a fancie of faith, yet upon the tryall we shall find that there are but few, even of those that are interested in the title of Christians, and live in the bosome of the Church, that have any right or title to the Lord Jesus, and the promises of God revealed in the Church. Let us try a few.

And first, this falleth marvellous heavy upon, and casteth out all ignorant persons, that were never inlightned, never quickned, never had their mindes informed, touching Christ and the promises. Alas, they know not what faith meaneth, and what Christ meaneth; and how can these walk in the footsteps of the faith of Abraham, when they never saw the way of Abraham? But let them goe; my heart pittieth them; I rather chuse to grapple with those that think themselves in a better estate and condition.

And the first of this rank are profane persons, those that live and lie in sinne, in Sabbath-breaking, swearing, drunken­nesse, adultery, and the like. The case of such is clear and evident; These are so farre from treading in the steps of Abraham, that they hate purity, and holinesse, and goodnesse: And as for these (if any such be here) let them not be de­ceived, but let me tell them out of Gods Word, that as yet [Page 179]they have not faith, as yet they are not the sonnes of Abra­ham: What they may be, I know not; I leave them to the Lord, and wish them a sight and apprehension of their own condition, and that they may be brought out of that gall of bitternesse wherein they are: but as yet, I dare say, they are not the sonnes of Abraham. Whose sonnes are they then? My brethren, I am loth to speak it, and I will not; men will not beare these words from us, but think that we goe beyond our commission: for my own part, my soule trembleth to think of them, their case is so fearfull: The Lord therefore shall speak, and I will say nothing. Look into John 8. The Scribes and Pharisees came to Christ, and began to quarrell with him, and to provoke him to say many things, that they might catch him in his speech, opposing our Saviour in the course of his ministry, and labouring to suppresse his Doctrine: mark how Christ reasoneth there; I doe (saith he) the works of my Father; Yee doe the deeds of your father. But, say they, Abraham is our father; and again, We be not born of fornication; we have one Father, even God; but mark our Saviours answer, verse 44. Yee are of your father the Devil, and the lusts of your father yee will doe. Thus Christ speakes to the Scribes and Pharisees, great men of place, and of great abilities; You, of your father Abraham? No, you are of your father the Devill. My brethren, I will not say it; I beseech you be not offended; it is the Lord that speaks, and I would fain know that man that date contradict his Word; the case is clear, and the Lord will make it good upon his soule in another world. His lusts (saith Christ) you doe: What are those? He is an accuser of the brethren; so are these: He crieth out against, and opposeth the purity of Religion; so doe these men exclaime against the nicenesse and precisenesse of Christians, and blame those that are holy and sincere: The Devill continued not in the truth; no more doe these, they are not governed by the truth, they stoop not to it, they yeeld not obedience to it: The Divell is a lyer, and speaketh not the truth; so these men are contented to lie shamefully of their brethren, to broach [Page 180]scandalous things of those that they know to be holy and sincere: In a word, the Devill is malicious, and envious; so are all these profane ones, desperate, unreasonable crea­tures, that cast off Gods commands, that neglect the Ordi­nances, and wallow in the mire of their sins, that hate the sinceritie and power of Relgion, that envie and malign the true professors of godliness: If the Devill himself were in­carnate he could doe no more; and surely if there were ever a child like the father, these are like him: I will say nothing, the Lord himself speak to your consciences.

Yea, but you will say, It is true, Christ knew who were the children of the Devill; but can you discern them?

I say nothing, but I can tell you how you may discern them: A child of the Devill doth not go invisible, but may be known, and the Apostle tels you, 1 Joh. 3.10. In this the children of God are manifest, and the children of the De­vill: Mark that, Whosoever doth not righteousnesse is not of God, neither he that loveth not his brother. I observe three things in this Text:

• 1. That there are children of God, and children of the devill.
• 2. That a man may know them: The Text saith so plainly, they are not my own words; Consult I beseech you with the place, In this the children of God are manifest, and the children of the Devill.
• 3. How a man shall know a child of the Devill: He that worketh not righte­ousness, and he that hateth his brother, is of the devill.

Hee that worketh not righteousnesse; that is, he that is not wil­ling and contented, constantly to take up a Christian course, to walk according to the rule of Gods word, to abstain from all filthiness of the flesh and spirit, to live in all holiness of life and conversation, to studie and indeavour to keep a good conscience in all things both towards God, and towards men: and he that loveth not his brother: That is, he that ha­teth holiness where he sees it, that hates a good man, and one that is sincere, whose colour riseth at such a one, where ever he meets him; who can brook a drunkard, or a swearer, or an adulterer; but cannot endure a righteous man, a ho­ly man, one that makes conscience of his waies: If there be [Page 181]any such in this Congregation, I desire to speak a word to them in the name of the Lord; Let them consider that what I speak is not my own, and I profesle that what I say is not out of passion, or a desire to slander any; but the desire of my soul is, that they may come to the knowledge of the truth, that they may be saved.

You therefore that are given to these sins, and are walking in this way of death, consider and bethinke your selves, and say to your selves; Oh Lord, how neerly doth this I have heard this day concern me! Alas, I thought not of this be­fore. I am one that never was a worker of righteousness in all my life, I am one that have hated the servants of God, that have scorned and loathed the puritie of Religion, and now the Lord hath said it, Christ hath spoke it, his word hath spoke it, that I am the child of the Devill: Alas, it is too too manifest to my self, that such a one I am, and God know­eth it much more: What shall I doe? Now I pray thee, go thy waies home, break off thy sins by repentance, and la­bour to make thy peace with God forthwith, and of the son of the Devill to be the Son of God; be mightie with God in prayer to make you his child. And this is all I have to speak to these.

2. Let me go further, and you shall see more then these cut off from being the sons of Abraham; And surely if A­braham should come down from heaven, he might complain that there were very few of his sons to be found upon the earth. In the next place therefore take a taste of the ci­vilized professors, such as are not as other men; no common swearers, no profaners of the Sabbath, no drunkards, and the like: These men thinke that they go neer indeed to the steps of Abraham, yet give me leave to scan these a little, I pray, and to try them.

Abraham (you know) did not stick with God when hee called him, but was content to be under the command of God and to yeeld to him in every thing. Take now one that hath not the power of godliness in his heart; he keep­eth, it may be, his fingers from filching and stealing, abstains [Page 182]from the grosse acts of sin, and from open profanenesse; but what strength of grace is there in his soul? What mortifi­cation shall you finde of his secret lusts? What subduing of sin within? Alas, aske him what ruleth him, at whose com­mand he is, at whose call he cometh: I appeal to the souls and consciences of all such men; The command of God cal­leth, and covetousness calleth, which of these is followed? The Lord saith to the worldling, come out of thy counting-house, and goe to prayer, come and hear my word; the Lord calls to the Gentleman, forsake thy pleasures and thy sports, and humble thy selfe in sackcloth and ashes; and the Lord cal­leth for these things, the times call for them, who is obeyed? Whose commands doe you stoop unto? Is there any com­mand disobeyed but Gods? If a man presume on any it is on the Lord: Profits, pleasures, worldly business must be at­tended, whether the Lord be pleased or no, or whether the duties he requireth be performed or no. You that are Gen­tlemen and Tradesmen, I appeal to your souls, whether the Lord and his cause is not the loser this way: Doth not Pray­er pay for it? Doth not the Word pay for it? Are not the Ordinances alwaies losers, when any thing of your own cometh in competition? Is it not evident then, that you are not under the command of the word? How doe you trem­ble at the wrath and threatnings of a mortall man? and yet when you hear the Lord thunder judgements out of his Word, who is humbled? When he calls for fasting and weep­ing, and mourning, who regards it? Abraham, my brethren, did not thus, these were none of his steps; no, no, he went a hundred mile off of this course. The Lord no sooner said to him, Forsake thy countrie, and thy kindred, and thy fathers house, but he forsook all, neither friend, nor father, prevailed to detain him from obedience, but he stooped willingly to Gods command.

Look again to the fifth note and step of Abrahams faith, and trie your selves a little by that. Are you content to run any hazard for the cause of God? To spare nothing from him? As Abraham withheld not Isaac from God when he [Page 183]required him, so are you contented likewise to with hold, no, not the dearest thing you have when God calls for it. If the Lord put you to the tryall, to undergoe trouble, losse of goods, imprisonment, banishment, are you content to stoop to these things? to give way and to break through all impedi­ments? Judge your selves: If it be so, it is well. But let your consciences speak, nay, let your lives and conversations speak; Doe they not shew the contrary? Doth not the very name of danger, the sight of it a afar off, the voice of some great man dash all your forwardnesse out of countenance? Nay, if an Isaac come and complain, that those and those things must be provided for, and cry out, Alas, if you take this course, what will become of wife and children and fami­ly, all must to ruine, you presently give over your professi­on. Did Abraham doe thus? No, he did not so: and I be­seech you, thinke of it; if you were the children of Abraham, you would not, you could not, you durst not doe so.

There are yet a third sort that come short of being the sons of Abraham, and they are the close-hearted Hypo­crites. These are a generation that are of a more refined kinde then the last, but howsoever they carry the matter very covertly, yea, and are exceeding cunning, yet the truth will make them known. Many an hypocrite may come thus far, to be content to part with any thing, and outwardly to suffer for the cause of God, to part with divers pleasures and lusts, and to perform many holy services: But here is the difference between Abraham and these men: Abraham for­sook his goods and all, but your close-hearted Hypocrites have alwaies some God or other that they doe homage to, their ease, or their wealth, or some secret lust, something or other they have set up as an I doll within them, and so long as they may have, and injoy that, they will part with any thing else. But thou must know, that if thou be one of Abra­hams children, thou must come away from thy gods, thy god of pride, of self-love, of vain-glory, and leave worship­ping of these, and be content to be governed alone by God and his truth. This shall suffice for the first Use, I cannot [Page 184]proceed further in the pressing thereof, because I would shut up all with the time.

The second Use is a word of instruction, and it shall be but a word or two; That it all the Saints of God must walk in the same way of life and salvation that Abraham did, then there is no by-way to bring a man to happinesse. Look what way Abraham went, you must goe; there is no more wayes: the same course that he took must be a coppy for you to fol­low, a rule, as it were, for you to square your whole conversati­on by: There is no way but one to come to life and happinesse. I speak it the rather, to dash that idle devise of many carnall men, that think the Lord hath a new invention to bring them to life, and that they need not to goe the ordinary way, but God hath made a shorter cut for them. Great men, and Gentlemen, think God will spare them; what, must they be humbled, and fast, and pray? that is for poor men, and mean men: their places and estates will not suffer it; therefore surely God hath given a dispensation to them. And the poor men, they think it is for Gentlemen, that have more leasure and time: alas, they live by their labour, and they must take paines for what they have, and the refore they cannot doe what is required. But be not deceived: if there be any way besides that which Abraham went, then will I deny my selfe: but the case is clear, the Lord faith it, the Word faith it; the same way, the same footsteps that Abra­ham took, we must take, if ever we will come where Abra­ham is. You must not baulk in this kind, whoever you are; God respecteth no mans person: if you would arrive at the same haven, you must saile thorough the same sea; you must walk the same way of grace, if you would come to the same kingdome of glory. It is a conceit that harboureth in the hearts of many men, nay, of most men in generall, specially your great wise men, and your great rich men, that have better places and estates in the world then ordinary; What, think they, may not a man be saved without all this adoe? what needs all this? is there not another way besides this? Surely, my brethren, you must teach our Saviour Christ, and [Page 185]the Apostle Paul another way; I am sure they never knew other: and he that dreameth of another way, must be con­tent to goe beside. There is no such matter as the Devill would perswade you: it is but his delusion to keep you under infidelity, and to shut you up to destruction under false and vain conceits. The truth is, here is the way, and the onely way, and you must walk here if ever you come to life and happinesse: therefore be not deceived, suffer not your eyes to be blinded, but know, what Abraham did, you must doe the same, if not in action, yet in affection: If God say, forsake all, thou must doe it, at least in affection; thou must still wait upon his power and providence, yeeld obe­dience to him in all things, be content to submit thy selfe to his will. This is the way you must walk in, if you ever come to heaven.

The last Use shall be a Use of Comfort to all the Saints and people of God, whose consciences can witnesse that they have laboured to walk in the uprightnesse of their heart as Abraham did. I have two or three words to speak to these.

Be perswaded out of the Word of God, that your course is good, and goe on with comfort, and the God of Heaven be with you; and be sure of it, that you that walk with Abraham shall be at rest with Abraham, and it shall never repent you of all the paines that you have taken. Happily it may seem painfull and tedious to you; yet, what Abigail, said to David, let me say to you: Oh, saith she, let not my Lord doe this: when the Lord shall have done to my Lord according to all the good that he hath spoken concerning thee, and shall have appointed thee Ruler over Israel, this shall be no greife unto thee, nor offence of heart, that thou hast shed blood causelesse, or that my Lord hath avenged himselfe, 1 Sam. 25.30, 31. My brethren, let me say so to you; You will finde trouble and inconveniencies, and hard measure at the hands of the wicked in this world; many Nabals and Chins will set themselves against you; but goe on, and beat it patiently; know it is a troublesome way, but a true way, [Page 186]it is grievous but yet good, and the end will be happy; it will never repent you, when the Lord hath performed all the good that he hath spoken concerning you. Oh! to see a man draw­ing his breath low and short, after he hath spent many houres and dayes in prayer to the Lord, grapling with his corrup­tions, and striving to pull down his base lusts, after he hath waited upon the Lord in a constant course of obedience; take but such a man, and ask him, now his conscience is open­ed, whether the wayes of holinesse and sincerity be not irk­some to him, whether he be not grieved with himselfe for undergoing so much needlesse trouble (as the world thinks it) and his soul will then clear this matter; it is true, he hath had a tedious course of it, but now his death will be blessed; he hath striven for a Crown, and now behold a Crown; now he is beyond the waves; all the contempts, and imprison­ments, and outrages of wicked men, are now too short to reach him; he is so farre from repenting, that he rejoyceth and triumpheth in reflecting back upon all the pains, and care, and labour of love, whereby he hath loved the Lord Jesus, in submitting his heart unto him. Take me another man, that hath lived here in pompe and jollity, hath had many li­vings, great preferments, much honour, abundance of plea­sure, yet hath been ever carelesse of God and of his Word, profane in his course, loose in his conversation, and ask him upon his death-bed, how it standeth with him; Oh! woe the time, that ever he spent it as he hath done: now the soule begins to hate the man, and the very sight of him, that hath been the instrument with it in the committing of sinne: now nothing but gall and wormwood remaineth; now the sweet­nesse of the Adulterers lust is gone, and nothing but the sting of conscience remaineth; now the covetous man must part with his goods, and the gall of Aspes must stick behinde; now the soul sinks within, and the heart is overwhelmed with sorrow. Take but these two men, I say, and judge by their ends, whether ever it will repent you that you have done well, that you have walked in the steps of the faith of Abraham. My brethren, howsoever you have had many miseries, yet the [Page 187]Lord hath many mercies for you. God dealeth with his ser­vants, as a father doth with his son, after he hath sent him on a great journey to doe some busines, & the weather falleth foul, and the way proveth dangerous, and many a storm, and great difficulties are to be gone through; oh how the heart of that father pittieth his son! how doth he resolve to requite him, if he ever live to come home again; what preparation doth he make to entertain, and welcome him; and how doth he study to doe good unto him! My brethren, so it is here; I beseech you, think of it, you that are the Saints and people of God: You must finde in your way many troubles and greifes, (and we ought to find them) but be not discouraged; the more misery, the greater mercy. God the father seeth his servants: and if they suffer and indure for a good conscience, as his eye seeth them, so his soul pittieth them, his heart bleeds within him for them, that is, he hath a tender compassion of them, and he saith within himselfe, Well, I will requite them if ever they come into my Kingdome; all their patience, and care, and conscience in walking in my wayes, I will requite, and they shall receive a double reward from me, even a Crown of eter­nall glory. Think of those things that are not seen; they are eternall: the things that are seen are temporall, and they will deceive us: let our hearts be carried after the other, and rest in them for ever.

Culpable Ignorance, OR, The danger of Ignorance under Means.
SERMON VI.

IF you cast your eyes, my brethren, upon the beginning of this Chapter, you shall ob­serve, that when the Prophet had discover­ed the fierce dealing of God with the ene­mies of his people, vers. 1. he doth from the second verse to the words of the Text, and so afterwards make known Gods gra­cious affection towards his own faithfull servants, as also his dealing with those cursed Hypocrites, that live in the bosome of the Church. In a word (that I may not be long before I come to that which I desire to deliver to you) in the discove­rie of the Lords dealing, first with his own people, and then with others that live in the bosome of the Church, to whom he communicateth his ordinances, there are three things ob­servable.

The first is Gods speciall care of, and his tender love and fatherly affection to those that love and fear his Name, that [Page 192]labour to approve their hearts and waies to him, that are called to the profession of his truth and walk answerably thereunto; and that continueth to the seventh verse, name­ly, That the Lord will keep them, and water them every mo­ment, that he will keep them night and day, &c.

Secondly, As the Prophet expresseth Gods speciall care of his servants, so withall he manifesteth a secret kind of dis­pleasure that was in God, even toward those that belong un­to him, because of the carelesness, and fruitlesnesse that was among them, therefore he was pleased to lay his correcting hand upon them, yet still in measure, with abundance of pati­ence, and in much compassion towards them; and all for their special good, not to confound, but to humble and better them. And this we have from the 7 ^th to the end of the 9 ^th verse, where the Prophet, sheweth, what is the fruit of affliction to those that belong unto God By this therefore shall the iniqui­ty of Jacob be purged, and this is all the fruit, to take away his sin: As if he should say, Howsoever the Lord loveth his vineyard, yet he will prune it, not to destroy it, but to make it the more fruitfull: He onely will take away the superfluous branches, those inordinate lusts that appear in the lives of his servants. This is the main issue and speciall benefit of afflicti­ons to the godly, to subdue their corruptions, to purge them, to make them walk more circumspectly before God.

Thirdly, the Prophet having thus declared Gods care of his own people, and his fatherly chastisement of them, in the last place, from the 9 ^th verse to the end of the 11 ^th, he decla­reth his proceedings also against the cursed Hypocrites that live in the bosome of the Church, against those that have a form of godlinesse onely, but deny the power thereof, that pre­sent themselves before the Lord, and appear in his Sanctuary, as if they would doe great matters for him, yet their hearts are naught, and the Lord seeth them, and threatneth to deal with them accordingly, and in conclusion denounceth an ut­ter overthrow, an universall ruine, and confusion unto them, so as that their estates shall be altogether helplesse; for their defenced Cities shall be desolate, and their habitations for­saken, [Page 193]and left like a Wildernesse; Yea, so helplesse shall they be, that if a poor silly woman come by, shee shall spoil them; The women come, and set them on fire. Now if it be asked, Why the Lord doth deal thus fiercely with carnall sinful men, seeing though they have no strength of grace in their hearts, yet they are his creatures; The Reason is rendred in the words of the Text, For it is a people of no understanding, there­fore he that made them will not have mercie on them, and he that formed them, will shew them no favour. As if he should say, Doe yee inquire the reason why the Lord is so deeply displeased with Hypocrites that live in thee bosome of the Church, and why he threatneth to proceed so severely with them? Alas, it is no wonder, for they are a people of no un­derstanding, what shew soever they make, though they enjoy the Ordinances, yet they are no way fit for Gods spirituall building, they are onely fit for the fire of his wrath, though they are in the Church, yet they are not of the Church; there­fore he that made them will shew them no mercie, and he that formed them, wil not vouchsafe to bestow any favour upon them.

In the words there are two things observable: First, the judgement of God denounced against this people; Secondly, the cause of that judgement: Or thus, First, the sin of this people; Secondly, The judgement of God because of that sin. The sin of the people is, They have no understanding: The judgement of God because of that sin, Therefore he that made them will not have mercie on them, and he that formed them will shew them no favour. First, you see the people of­fending; they want sanctifying and saving knowledge, they are a people of no understanding. You see again the Lord ob­serving this, and proceeding severely against them because of this; Therefore he that made them, will not have mercie on them, and he that formed them, will shew them no favour.

First of the former, touching the sin of the people. I will not stand long in the opening of the words: Onely thus much observe briefly, It is a people that have no understanding: What kind of people was it? Even those that lived under the means of grace, that enjoyed all the helps and incourage­ments [Page 194]that a people could desire, that had an outward call, and were counted the people of God, those were a people of no understanding. Howsoever the Lord was pleased to inlarge himself toward them to bestow many outward Pri­viledges upon them, to suffer them to enjoy many singular helps, howsoever they were those to whom were committed the Oracles of God, and means of life and salvation, yet they remained unfruitfull and unprofitable, they were a people of no understanding, they had no depth of reach in spiritu­all things. The point observable from hence is thus much, That,

People may enjoy the means of knowledge, of life and salvation, and yet not withstanding in the mean time not profit by them, but remain void of the knowledge of God.

What this knowledge is, and the nature of it, I will open unto you afterward, onely thus much take along with you for the present, That by knowledge here, I mean saving know­ledge. Knowledge, no doubt, this people had, and happily a great measure of understanding, they might know many things that belonged to grace and salvation; yet for the main, for the substance and truth of it, it was not the knowledge of God, it was not saving knowledge. A people may be in the bosome of the Church, live under the means of grace, and partake of the Ordinances of God, and yet notwitstanding all this, be void of the saving knowledge of God. This is a Point that ariseth clearly and evidently from the Text: These peo­ple of whom the Prophet speaks, were in the Church of God, lived under the Ordinances, and enjoyed all the out­ward priviledges of the people of God, yet, he saith of them, they are a people of no understanding; they knew nothing of God and salvation in a sanctifying and saving manner. It is easie to confirm the truth of this Doctrine, by other places of Scripture. The Scribes and Pharisees sate in Moses chair, and were the teachers of others, and therefore (one would thinke) should have understanding themselves, yet our Saviour saith, Matth. 13.14. That in them was fulfil­led [Page 195]the prophesie of Isaiah, which saith, By hearing yee shall hear, and shall not understand, and seeing, yee shall see, and shall not perceive. It was not any want of means, they could alledge, or that they lacked the Ordinances; for they were alwaies hearing and hearing, they had all the light that could be afforded them to guide their feet into the way of peace, and no question but they waited upon those means, and yet they were not informed, yet they were not inlightned; to know the things that concerned the glory of God, and their own peace in a saving manner; they heard, but understood not; they saw, but perceived not. In the like manner Isai. 42.19. the Lord complaineth of his own servants, those that should have been neer to him indeed, Who is blinde, but my servant? or deaf, as my messenger that I sent? Who is blind, as he that is perfect, and blind, as the Lords servant: Seeing many things, but thou observest not; opening the eares, but he heareth not: It is generally conceived, that this is spo­ken of those that drew neer to God even in the Ministery and Priesthood, and were brought up especially for this ser­vice; yet notwithstanding, who so blind as they were? and who so ignorant as the Messengers he sent? It was also the Apostles complaint of the Hebrews, that whereas for the time they might have been teachers of others, they had need to be taught again which be the first principles of the Oracles of God, Heb. 5.12. Having so long a while injoyed the means of grace and salvation, and under the light of the Gospel, and had so many gracious instructions and reproofs, surely they might have been in the highest Form in the School of Christ, they might have been guiders and teachers of others: yet notwithstanding they had need themselves to be taught the very first Rudiments, the very A, B, C. of Religion, they remained ignorant of the first principles of the Oracles of God, and were fitter to be fed with milk, than with strong meat. In the prophecie of Jeremy, the Lord sendeth the dull and heavie hearted Jews as it were to school to the creatures; The Storke in the heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time [Page 196]of their coming; but my people know not the judgement of the Lord, Jer. 8.7. So Isai. 1.3. The Oxe knoweth his owner, and the Asse his masters crib, but Israel doth not know, my people doth not consider. The people of the Jews, Gods own people, enjoyed more means then ever any peo­ple besides: They had line upon line, and precept upon pre­cept, Isa. 28 10.13. From the thirteenth yeer of Josiah, (saith the Prophet Jeremie) even unto this day (that is, the three and twentieth yeer) the word of the Lord hath come unto me, and I have spoken unto you, rising early, and speaking, but ye have not hearkned. And the Lord hath sent unto you all his servants the Prophets, rising early and sending them, but yee have not hearkned nor enclined your ear to hear, Jer. 25.3, 4. They had the means of grace you see, yet they were unpro­fitable under the means; they had helps for knowledge, yet grew not in knowledge. The point then is clear, That, The People may enjoy the means, and yet remain void of the knowledge of God. No more therefore for the proof thereof.

For the ground of the point a little. You will ask, Is it it possible that there should be such sencelesse ignorance in the hearts of men that live in the bosome of the Church, and that any who partake of the Ordinances, and the means of salvation, should yet remain a people of no understanding?

Alas, my brethren, the truth is, it is too too evident. We can speak of great matters, and (as the Apostle saith) we thinke we know something, but this I am sure of, that though wee have lived long under the means, and have enjoyed abun­dance of light, yet notwithstanding if a man should go from house to house, even in this City where the means of know­ledge are more then ordinary, he should find a marvellous poor deal of sanctifying and saving knowledge, yea, I doe assure you, of any reasonable common knowledge in matters of Religion. If you ask, What is the ground of all this? I will answer briefly in two or three words.

The first cause why men get no more knowledge, notwith­standing they have the means of knowledge, I take to be the [Page 197]blindnesse of their mindes, the weaknesse of their judgements, the ignorance that is in their understanding. Though they have all the outward helpes that any people have under heaven, yet having a want in themselves, and a weaknesse in their own powers and naturall principles, it is impossible that ever they should receive any good by those meanes. This is the very cause which the Apostle Paul alledgeth, Ephes. 4.18. why the Gentiles were estranged from the life of God, namely, because their understandings were darkned, and because of the ignorance that was in their mindes, and the blindnesse of their heart. It skilleth not how bright and clear the Sunne shineth, if in the mean time the visive faculty be wanting; if a man have no eyes to see, he is never the better for the greatest light in the world: So it is here; as long as men are full of blindnesse and igno­rance in their understandings, though the light of the Gospel shine in their very faces, it is no mervail they benefit not thereby, for alas they have no eyes. The fault is not in the Gospel; for that is light: but the fault is in their own souls; their understanding is darkned, the scales of ignorance are grown over the eyes of their mind, they want an inward principle of spirituall sight, and so they are not able to reap any benefit by the most excellent meanes in the world as they should doe. That is the first Reason.

Adde hereunto in the second place, that as they have blind­nesse in their mind, and ignorance in their judgement, so they are meer naturall men: and no further then God is pleased by a supernaturall work of the spirit to goe along with men in the use of the meanes, is it possible that they should be effectuall. Naturally men are carelesse and negligent to attend and wait upon God with faithfull painfulnesse in the use of the meanes, and so they will continue, till God put another spirit into them, and work that in them which will enable them to doe what nature never can doe: And hence it commeth to passe, that so long as they continue meet na­turall men, they are not able to receive that sweetnesse, nor reap that benefit, that otherwise they might from the [Page 196] [...] [Page 197] [...] [Page 198]Word of God: they have no mind to it, they hear, it may be, but they are not whether they hear or no. Job telleth us, that wicked men say unto God, Depart from us, for we desire not the knowledge of thy wayes, Job 21.14. It is a place worthy some observation; They say unto God, Depart from us; How doth a man say to the Almighty, Depart from me? I doe not conceive, that a company of men will be so desperate, as openly to out-face God in his Ordinances, and bid him depart from them, or openly to professe it to all the world, that they desire not the knowledge of God, nor of his wayes: But they said it in their hearts, and professed it in their lives, being carelesse of God, and regardlesse of the meanes of life and salvation. When the Word came with counsell, with reproofe, with admonition, and the like, alas they flighted it, they made no regard of it, they neglected it; and as they behaved themselves toward the counsels and admonitions of the Word, so they are said to have behaved themselves towards God. And, my brethren, it is all one, if hearing the Minister speak unto you the word of God, and bring home to you the reproofes, and admonitions, and coun­sels thereof, you kick his Word from you, and happily take up armes against him; it is all one (I say) as if you take up armes against God and despised him: It is a plain case; our Saviour himselfe hath said it, He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me, Luke 10, 16. And so those men Job speaketh of, because they manifested a carelesse esteem of the ordinances, are said to bid God depart from them, and to professe, they desired not the knowledge of his wayes: as if they should say, it is a tedious thing to us to be convinced out of the Word; we doe not desire to be perswaded to doe this or that; we have no heart to heare such things as these. This is a generall fault among most that live in the bosome of the Church, to manifest a want of desire of the knowledge of the wayes of God. How many severall passages are continually extended to men in the preaching of the Word, both counsels and reproofes? some whereof it may be they receive: but such [Page 199]as crosse their dispositions, and thwart them in any pleasant or profitable course of sinne, oh how tedious are they to their hearts? how unwilling are they to be informed of them? how willingly doe they reject those blessed meanes that God, would put into their hands to helpe them to salvation? Fa­mous it that place 2 Pet. 3.5. Those mockers there spoken of, that should come in the last dayes, saying, Where is the promise of his comming? the Apostle saith of them, This they are willingly ignorant of, that the Heavens were of old by the Word of God, &c. They are willingly ignorant; as if he should say, they are ignorant because they will be ignorant; they doe nto desire to know that which might convince and reforme them. Look how it is with a truant Scholler; though the Master be never so carefull in his teaching, and take never so great paines with him, yet it is impossible that he should thrive in his learning; for happily he comes one day to Schoole, and withdraweth himselfe a week after, and loseth more in two dayes then he can get in four: And you that are Tradesmen know, that a runnagate Apprentise cannot possibly be informed in his trade, so as to behave himselfe skilfully for his Masters profit for the present, or his own benefit and comfort afterwards: So the truth is, if you ask me the cause, why so few men are savingly inlightned and informed in the wayes of life and salvation, notwithstanding the abundance of meanes that they injoy; Oh it is because we have so many truant Schollers in Gods Schoole, so many runnagate Apprentises from the meanes of salvation; this is the cause that howsoever there be meanes and teaching enough, yet men are not gainers by these good occasions and opportunities, which God is pleased to put into their hands. This, I say, is the very reason. Let a Minister presse a man that is somewhat loose in his life, to the performance of good duties, urge him to prayer with his family, to the sanctifying of the Lords day, to leave his swearing, and his vain company, or the like, he will turn the deafe eare to you, and though happily he will not presently flie in the face of the Minister, yet he will slight all that he saith; he for his part hath other [Page 200]businesse in hand: no wonder, my brethren, this man pro­fiteth not by the Word, seeing his heart is not set thereunto, seeing he intendeth it not, hath no mind nor desire of the knowledge of the wayes of God.

The last and indeed the main reason why in this last age of the world, wherein the light of the Gospel shineth so bright, yet men sit in darkness, and in the shadow of death, and remain stark blind in heavenly things, and though wa­ters are hard by us, yet we continue like a dry and thirstie wildernesse, is, The corruption of mens hearts, in which they are setled, and in which they are resolved to continue, come what will to the contrary. A setled and secret resolution that harboureth in the souls of men, to maintain some pri­vate lust or other, is I say, a speciall reason why the mindes of men are no more inlightned, nor themselves informed in the waies of life and happiness. Mark it, I beseech you; It is a thing that we may easily find to be true in our own experience: The retaining of any private lust, alwaies hin­ders a man from attaining to saving knowledge. Look how it is with the bodie of a man, if one have a foul stomack, full of very bad and noisome humors, commonly it breedeth a rheumatick eie, and a sleepie and drowsie head; Just so it is also with the soul; if a mans heart harbour any noysome lusts, if any sinfull corruption lodge there, the truth is, it al­waies breeds a blear-eyed judgement, it sendeth up such streams and mists into the understanding as quite dazeleth it, so that it cannot discern the truths of God; and hence it cometh to passe, that the soul being setled on its dregs, speak as long as you will, perswade as much as you can, yet there is no way to prevail, further then God is pleased by a migh­tie hand, to break open the heart of a man, and to enlighten it, whether he will or no, as a man may say. 2 Tim. 3 6, 7. this is observed to be the main cause why men are ever learning, and never able to come to the knowledge of the truth; They are very good Churchmen (as they say) often in the Church, alwaies hearing, and yet notwithstanding remain as poor, ignorant, silly sots in the main things of life and salva­tion, [Page 201]as if they had lived all their dayes in the West-Indies. What is the reason and ground of this? The Apostle com­plaineth there of a certain company of widdows, that were ever learning, certainly then you would thinke that they were good Schollars, no, that they were not. What was the cause, what? alwaies learning, up early, and down late, and yet never come to the knowledge of the truth? What is the cause? The Apostle telleth you in the sixt verse, They are laden with sins, and led about with divers lusts; And vers. 8. They are of corrupt mindes, reprobate concerning the faith, or (as it is in the Margent of your Bibles) of no judgement concerning the faith: Mark, like unto these carnall hearted widdows, there is a sort of men in the Church of God, that carry the cloak of profession upon them, and will run to every Lecture, and take hold of every occasion to hear a Sermon, and yet alas know nothing, but are as silly and ignorant in the main grounds of Religion, as blind in the things of God, as any in the world: Will you know the reason why they thrive not? Observe it; They are laden with lusts, and led about with divers pleasures; their hearts cleave close to some cor­ruption, they harbour some bosome lust in their souls; they have a form of godliness, but they take not up the power of Religion, because it would remove and dis-place those lusts that they love so well. I beseech you observe that place, Isa. 6.9, 10. When the Lord had a purpose to overthrow the people, and to bring a desolation upon them for their obsti­nacie, he biddeth the Prophet go and preach to them; but to what purpose? Not to doe them any good, for he would not save them. Well, what course then must the Prophet take? Goe (saith God) and tell this people, Hear ye indeed, but un­derstand not; and see yee indeed, but perceive not. Make the heart of this people fat, and make their ears heavie, and shut their eyes; least they see with their eyes, and hear with their cares, and understand with their heart, and convert, and bee healed. I beseech you observe this Text: If they did see with their eyes, and hear with their ears, and understand [...] God would heal them: But [Page 202]God in his just judgement will not have them see, nor hear, nor understand, that they might not convert, and be healed, and he will accomplish this work by the Ministerie of the Prophet, and therefore he sendeth him to harden them by his preaching, and how? Make their hearts fat, and then (as it followeth) their ears will be heavie, and their eies will be shut. Now (observe) what makes an heart fat? First, continuall glutting of ones self with diet, with immoderate eating and drinking; and then secondly, continuall idenesse; these two make men fat: Just so it is with the soul of a sinner: When as the heart of a man cleaveth to a cor­ruption, when as a mans affections are glued unto it, so that he takes delight in it, let it be what lust so ever it will be, you shall ever finde him feeding upon it. The proud man continually feeds himself upon his pride, his minde is ever taken up with the thoughts of this or that fashion, with this or that way of attiring, and adorning himself; The A­dulterer is still feeding on the pleasures of his lust, alwaies contemplating on those cursed delights. The covetous man, meet him where you will, assoon as he is up in a morning, presently he is talking of buying and selling, of bargaining and match-making; So the drunkard and the rest of sinners; the meat is never out of their mouthes, their hearts are con­tinually set upon those sinfull corruptions to which they are addicted. And withall (mark) as there must bee feeding, so there must be resting; for daily exercise and labour spend­eth a man; and therefore we know those that will feed any creature fat, put it up. So when a man is resolved to conti­une in that course wherein he is, is setled on his lees, hath set up his staffe, he will go no further, but there he will stay; such a mans heart is fat, and what followeth? his eyes will be blind: Whatsoever shall come from the Minister to thwart that sinfull disposition of his, to crosse that lust which lieth in his bosome, any way to disease him, or stir him off his dregs, though it be never so clear and plain, and delivered with never so much evidence and demonstration of the Spirit of God it self, yet he cares not for it, he is resolved to do what [Page 203]he pleaseth, and to take his own course, let them all say what they will. Hence it cometh to passe, that in these daies of light, wherein the means of knowledge run through the greatest part of the land, and abound as the rivers from the sea, and yet men remain stark blind in the mysteries of salva­tion, and altogether unreformed in their lives. Doe but ob­serve a little the temper of mens spirits, and you shall finde it generally to be this: Those truths out of the word of God which they conceive to crosse their quiet, and disturbe their peace, they will not indure: Their heart is resolved to be at peace, and at libertie, come what come will; and therefore whatsoever truth it be that causeth any disquiet­ness or disturbance in them, away with it; Oh (say they) I will have none of that, I have done with that point. Surely it is no marvell that such men are not informed, seeing they have shut their eies, and will not see: Oh (say they) I see no reason for this, I understand not why I may not doc such and such a thing: Yea, you will not understand it, you will not be informed, because it will trouble and disquiet your hearts. There is many a man, my brethren, who if he might have his libertie in sinfull courses allowed him, and might injoy his credit, and contentment, and ease in the world, together with the Gospel, would take up many truths that are now despised by him; but the main ground of his con­tempt lies here, he must have his sin, he will take his liber­tie, he will enjoy himself what ever is said to the contrary. And hence it is that God in his just judgement, seeing that such men will not entertain the truth in the [...]ove there­of; that they might be saved; they should be given up to strong delusions that they should beleeve a lie, that they all might be damned, who beleeved not the truth, but had plea­sure in unrighteousnesse. Their heart being resolved which way to walk, it is just I say with the Lord to give them up to blindnesse of minde, to dulnesse of spirit, to ignorance and error, that they may be hurried on in the waies of destruction for ever; It is Gods own word, 2 Thes. 2.10. Because men received not the truth (the whole truth of God) in the love [Page 204]thereof; M [...]y are loth to have some points to be true, as that a man [...]hould exactly observe the Sabbath; it is just with God to give such up to a profane spirit, to deny the Sabbath; Others are loth to have this true, that they must pray duly every morning and evening in their family; it is just with God to give such up to a sottish and stupified course, that they can be contended to goe to bed like beasts. The like I may say of many other duties: The Lord calleth for fasting and prayer, and would have his people humble themselves and seek his face: now because the duty is te­dious, and happily the world crosseth it, therefore many will fall out with the Ordinance, reject it, have nothing to doe with it; they will have their ease and their quiet; their hearts are grown fat, and if any thing crosse their corruptions, they will not hear with that eare. It is fearfull what the Lord speaks against these, Rom. 1. 28. and my heart trembleth to think of the hideous cur [...]e of God against such courses, and his severe indignation against such persons: It is said there, that because the Heathen delighted not to retain God in their knowledge God gave them over to a reprobate mind, to doe those things which are not convenient. Mark; As they did not like to retain God in their knowledge; as who should say, Must my mind be inlightned? must I be convinced and perswaded, that I must lay aside my self, and be content in uprightnesse of heart to imbrace every truth of God, though it be with the losse of ease, and credit, and estate, yea, and of life it self? must I doe this? well, I doe not like it, I will not beleeve it, all the world shall never perswade me to it. And why? Because you have taken a sleepy pillow before-hand, you have been resolved to keep those things that these truths crosse. It is just with God, when men doe not love and like to retain the truth he affordeth them, to give them up to a reprobate mind, that is, to a mind void of judgement, not knowing the truth, not approving the Word. And you shall see these men in all their courses and opinions vanishy; Why? Because the Lord hath given them up to a reprobate mind, a mind not able to observe what he revealeth, and a [Page 205]heart not willing to entertain what he discovereth to be good.

Gather up these things. This is the last and most speciall argument, why the hearts of most men are estranged from God and his truth, because they harbour many lusts in their soules; and cleave close to some or other corruptions. It is a passage worthy observation, that is recorded Jer 43. The people that were left behind in the land, when the King of Babylon had carried the rest away captive, were resolved to goe down into Aegypt; but they would first goe to the Prophet, and take his advise, and he must goe to the Lord, and whatsoever the Lord should declare to them by the Prophet, that they would doe, be it good, or be it evill: Here was a very fair pretence. But their hearts were fully resolved betore to goe down into Aegypt; and therefore when the Prophet brought them the answer of God, that they should not goe, but that they should remain in the Land; Thou speakest fatsly, say they unto him, the Lord our God hath not sent thee to say, Goe not into Aegypt to sojourn there; but Baruch the sonne of Neriah setteth thee on against us. So they obeyed not the voyce of the Lord, to dwell in the sand of Judah. As if they should have said, we had thought thou wouldest have perswaded us, that it was lawfull for us to goe down into Aegypt, and if thou hadst done so, we would have hearkened to thee; but because what thou sayest is not as we would have it, because it doth not fit us, nor stand with that course we are resolved to take, we will not yeeld to it, whether it be truth that thou speakest or no. I wish this were not so amongst many of us, I doe not say, carnall and profane ones; the world is full of those, and their spirits are too too manifest: but I say, I wish it were not a fault even amongst many, that in some measure love and fear the Lord. We are grown sick of our peace, and we must have our quiet, and ease, and contentment, therefore though we should ap­pear to be sincere before God in all things, and zealous for the cause of the Lord of Hosts, we will shuffle in divers practises, rather then be disturbed and troubled in that [Page 206]course that we have set to our selves. Now, I say, gather up these, and I think the point is clear: If it be so that men are blind in their mindes, and cannot know the Word, if so be they are carelesse and doe not attend to the Word, nay, if so be they be setled in their sinnes and corruptions from which they will not part, it is no wonder, that though they have means, yet they are not savingly informed in the truth of God, answerably to those meanes which are bestowed upon them.

Let me adde now but one thing for the full clearing of the Doctrine. You will say, we see the quite contrary: For it is cleare and evident, that there are many that live in the bosome of the Church, that have a great measure of under­standing, yet are not such as God hath wrought upon effectu­ally; yea, the Devill himselfe hath knowledge enough, and many a man that is nought and carnall, hath an abundant measure of understanding, happily much more then some godly and holy men can attain to.

To answer this in two or three words. It is true I con­fesse, there is many a cursed hypocrite that hath a great mea­sure of knowledge; and yet in very deed hath no true un­derstanding at all. For the knowledge whereby such men are inlightned, differs much from that information and un­derstanding which the Saints of God have. For look as there is wild thime and garden thime, both of the same name, and both growing after the same manner, yet very different in their nature and qualities: so it is with knowledge; there is a gracious and a sanctifying knowledge, garden knowledge, as I may say; and there is a wild and a common knowledge. I will open it a little, in two or three words. If you goe no further, but consider the understanding of both barely, you shall cleerly perceive a main difference, between a Saint of God and an Hypocrite.

1. An Hypocrite, and a carnall man, like Judas, may thus farre have his understanding inlightned, concerning all the truths of life and salvation, that are either discovered or made known out of the Book of God, as to perceive the sense of [Page 207]the words that are set down, and understandingly to discourse of the meaning of the Scripture, and reason of the points therein contained, and that more freely and abundantly in outward appearance, then many of the deare Saints and Ser­vants of God are able to doe: and yet all this is but that which the Apostle Paul cals a form of knowledge, Rom. 2.20. Such an one hath onely got religion by rote, as we use to say; like a child, that happily may be taught a sillogisme, or some forme of an argument, he may say it without book, but understands it not: so hypocrites may have a form, and as it were, an outside of knowledge, but there is something in the bottome concerning the savingnesse and holinesse of knowledge, which they can never attain unto. For certain it is, there is never a carnall person under heaven, howsoever he can talk of God, and of Christ, and of Faith, that either knoweth God in the works of his wayes toward him, or hmselfe in the works of his duty toward God. That is a strange passage concerning Hazael, 2 Kings 8, When the Prophet Elisha setled his countenance upon him, and wept, Hazael said, Why weepeth my Lord? And he answered, Be­cause I know the evill that thou wilt doe unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou stay with the sword, and wilt dash their children, and rip up their women with childe: And Hazael said, But what, is thy servant a dog that he should doe this great thing? He thought that there was no such matter in himselfe, he perceived not the corruption of his nature. And truth it is, that as it was with Hazael, so it is with every wicked man under heaven, further then God is pleased to awaken him, he neither knowes what he is himselfe, nor what God is; talk of it he may, but cannot apprehend it in truth; in the the generall he may speak of it, but in his own particular he cannot.

2. For the further proof of this point, That there is a main difference between a child of God and an hypocrite, in their very knowledge: though I know it is the judgement of many, and those holy and godly too, that wicked men, in matters of [Page 208]knowledge, may go as far as any Saint under heaven, yet I take it they are deceived: for no sanctifying work of the holy spirit of God is common to those that are wicked and repro­bates; but the work of saving understanding and illumi­nation, is a work of sanctification: and to prove that, goe no further but to the naked consideration of a mans bare understanding. When the Lord is pleased to work effectu­ally upon the soule, there is a sanctifying work on the under­standing as well as on the will. Now that work which is upon the understanding of a servant of God, as truly differs from the inlightning of a carnall hypocrite, as the heart of a Saint from the heart of a man not sanctified: As the Spirit of God, I say, hath a proper and peculiar work of sanctifica­tion upon the will of Gods children, so also hath he upon their mind and understanding; therefore of necessity, wicked men having no work of sanctification, the children of God must needs differ from them in this particular of knowledge. Again, the Apostle is clear enough, 1 Cor. 2.14. The natu­rall man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned. Before a man can discern spirituall objects, he must have spi­rituall light; therefore wicked men being (as all hypo­crites are) but bare nature, and wanting spirituall light, are not able to perceive and discern the things of God. So you see there is a plain and broad difference between the Saints of God, and carnall hypocrites in the point of know­ledge and understanding.

Now then for the point it selfe, That there is such a know­ledge as is peculiar to the Saints; take it, my brethren, thus: The godly doe not onely apprehend the meaning of the words in the Scripture, and are able to discourse of the reasons there­in contained, but they discern also the spiritualnesse of the work of grace, that is discovered in the same. Observe it: There being, first, the Word of God set down in his book, and then reasons that goe along with it, and lastly, a spirituall work of grace, that God hath made known in those reasons; the Saints of God alone see the spiritualnesse of the work [Page 209]that is manifested and communicated in that reason there set down. The secret of the Lord is with them that fear him, Psal. 25.14. wicked men may know repentance, but there is a secret of repentance which the godly onely have: Wicked men may pray, but there is an inward spiritualnesse and closing with the Lord, a secret humbling of the soule before the Lord, which the godly onely have: wicked men, I say, can pray, and hear, and discourse of repentance, and of faith, and the like, but there is a secret in all these, and a spi­rituall work derived into the soule, thorough the knowledge of all these, which the Saints onely apprehend and under­stand. Take but an Apple, there is never a man under hea­ven can tell what tast it is of, whether sweet or soure, untill he have tasted of it; he seeth the colour and the quantity of it, but knoweth not the tast: so there is no man under hea­ven discerneth more of grace then he findeth in himselfe. A carnall man may talk of repentance, and faith, and obedience, yet notwithstanding, there is a sappinesse, which I call the spiritualnesse in these blessed works, that no man can tell and understand, but onely those that indeed have found by expe­rience the work in themselves. We use to say, and we say truly, that no woman knoweth the nature of a mother, be­fore she hath been a mother: So it is here; first, a man must have the work of grace in himselfe, before he can rightly un­derstand the nature of it. No man knoweth what it is to be the child of God, or what it is to have a child-like affection toward God, but so farre forth as he findeth and feeleth this in some measure wrought in himselfe by the operation of the Spirit. I will not dispute that text, Rev. 2.17. I will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it: but I take this to be the main thing intended there, which makes for my present purpose: Name there signifies Adoption; and the white stone, Absolution: the Lord will absolve and acquit him of all those sinnes that he is guilty of, and withall, he will give him the name of a sonne. The Lord sealeth to the soule of a Christian man, that he is God reconciled to him: [Page 210]Now when the soul findeth this, and the like, and withall hath an inward work, which, though happily he cannot discover the manner and order thereof, nor expresse it to others, yet he knows more thereof then any man under heaven. Ask a child, How doe you know such a man is your father? A­las, he cannot tell you, yet he hath a strong affection toward him above all others, and feels in himself such a leaning in his affection towards him, as another feels not. So the mother of the child that was brought before Solomon, had no Argu­ment in the world to prove the child to be hers, but the yerning of her bowels, and relenting of her spirit toward the child, proved it sufficiently. So there is in a Saint of God an inward tenderness of affection, a leaning of his soul to­wards God, which no man knowes but he that hath it.

If a curious workman after he hath made a clock or a watch, shew the frame thereof to a man ignorant of that Art, and declare to him the manner of making it, happily he will conceive his words, and his reasons, and perceive that he saith truth, but he cannot make such another, because he hath not the Art it self of clock-making: My brethren, so it is here, There is a curious frame in the soule of a Christian, of grace, of faith, of repentance, of holinesse, of love, patience, and the like; a blessed disposition of heart, whereby the soul runneth right toward God and every holy dutie, and strikes right (as I may say) in all holy obedience to God; this is a frame reared up by the hand of the Spirit of God alone, in the heart of a Christian. Now the Apostle Paul, who had such a work as this wrought in him, can tell the nature of hope, and of faith, and of repentance; but I that read what he hath written of these things, being a naturall man, though happily I understand the sence, and apprehend the meaning of the words, yet the true knowledge of the nature of repentance, or faith, or hope, I cannot possibly attain to, so long as I remain a meer naturall man: Even as an ignorant man cannot conceive the Art of Watch-making, in that manner as the Artist himself understands it; so can­not I discern the nature of this spiritual frame in the heart, [Page 211]further then God is pleased to teach me this skill by the work of his Spirit within my self. When I finde my own heart wrought upon, then I can best discover it to another, then doe I know that which before I never understood; though happily I could discourse something concerning such things, and understand the outside as it were, yet that was all, I never knew the bottom, as I doe now. You see then the difference between the knowledge of Hypocrites that live in the bosome of the Church, and the knowledge of Gods Elect, or saving knowledge. Now for the Use of all in a word or two.

If this be so, that men may live in the Church of God, and enjoy the means of grace, and yet be a people of no under­standing, have no saving knowledge, then my brethren, here is a word of reproof to check all those conceits, and pull down all those silly imaginations of poor, ignorant, carnall crea­tures, that live here among us in the bosome of the Church, who because the Lord hath been pleased to put them into a place where the truth is plainly taught and preached, pre­sently perswade their own souls, that they have wise dome and knowledge enough to bring them to life and salvation. If happily you come to any of these men and tell them, that they ought to be inlarged in those duties God requireth of his children, that they should be able to catechise their fami­lies, to pray with them, to instruct them, that they should be skilfull in the art of humbling their souls before God, in pri­vate conversing, and spirituall communion with him; Alas, they will answer you, that for the present, they are too weak and unable for such things as these: Well, but prove them again afterwards when they have continued a longer time under the means, and demand of them how they have bette­red themselves, what strength of grace they have attained un­to; By no means you must meddle with them: What, they have not lived so long in a good Parish under a panfull Mi­nister, and gone so often to Church, but surely they have suf­ficient to bring them to heaven; and although they cannot doe so, and so, though they cannot give you a reason of the [Page 212]hope that is in them, yet they make no question but to speed as well as the best. Men think it enough to be good Church­men, to have and injoy the helpes God vouchsafeth and be­stoweth upon his people, to be often hearers of the Word read and preached; and so rest themselves contented, and there set up their staffe, though in the mean time they remain as blind, and ignorant, and as carnall as ever. My brethren, be not deceived, the Lord will not be mocked. It is not suf­ficient to salvation, for a man to be an often hearer, to have his heart now and then inlarged, to give assent to the truths delivered, to conceive the grounds of them, or to be able happily to discourse of some points of religion. Oh look further, he that hath saving knowledge indeed, goes farre be­yond all this. You that are tradesmen, or you that have children, will any man say, my child is a good Schollar, for he hath gone so long to schoole; or, my Apprentise hath good skill in his trade, because he hath served me so many yeares? It is true, he ought to be so: but it doth not follow, that because he hath had such and such helps, and lived so long under them, that therefore he is so. So it is here: there is no reason for any man to ground his assurance of salvation on his injoyment of the meanes, or to imagine that God hath wrought mercifully for him in the matter of knowledge, which accompanieth life and happiness, because of his long living under a good ministry: no, it is not enough to have the preaching of the word among us, and to have the meanes and helps of saving knowledge; you may have all these, and yet remain ignorant and blind, and be a people of no under­standing.

Secondly, this is a word of instruction to us. We are hence given to understand the sinfulnesse of our nature, and the blindnesse of our mindes, seeing a man may have all the means under heaven, and yet all prove unprofitable to him; may injoy all the helpes that God hath set up in his Church for the good of peoples soules, and yet receive no good by them. What a strange heart is ours? Yet so it is even a­mongst many of us in this place, and I wish it were not so [Page 213]with most that live in the Church at this day. I fear me, that if a man should goe from heart to heart, and observe every ones particular temper, he should find this that I say, to bee too too true. What is the reason else you will not suffer a good Minister to follow you home, to search your soules, but take pet at such a man presently? what is the cause of this? Surely your wayes are naught, your mindes are blinded, your hearts are hardned under the means. Men are loth to let others see what they are, because they are not as they should be; they are like dull-headed Schollars, to whom it is death to be posed. But I say, observe therefore the mervailous deadnesse and weaknesse, the strange besotted dulnesse of our natures to good, that when we have all the incourage­ments and meanes that may be, yet we get no benefit, we reap no profit by them. If a man should have a tree in his garden, that all the dunging, and pruning, and dressing that he can use, will doe no good of, nor make it bring forth any fruit, certainly he would think that tree to be of a strange temper: so here, let us see, and wonder when we see, that the Lord hath bestowed so much cost upon us, made his judge­ments come home even to our very doores, powred his mer­cies on us in abundance, yet we are not provoked, nor quick­ned, nor inlarged in the wayes of life; that though wind and tide be both with us, yet we make no progress in good­ness, but he that was ignorant is ignorant still, and he that was filthy is filthy still. That we may therefore shame our selves, humble our soules, and bemoan our estates before the Lord, consider, I pray you, but these two things; The variety of helps that God vouchsafeth us, and the success those helps find in our hearts. When all the fire in the town cannot warm a man, how cold is he? When all the perswa­sions under heaven cannot work upon a man, oh how flinty is he! How graciously, my brethren, hath the Lord dealt with you that live in this place? How many helps hath he put into your hands? you have prayers, and sermons, and exhortations, and instructions, and admonitions, and com­forts, [Page 214]forts, and all things that are available to bring a man to life and happiness: Now he that groweth not under this means, he that thriveth not with this food, he that is not heated by this fire, he that is not quickned by this dew of heaven, let him take notice of the strange distemper of his own heart, and the deadnesse of his spirit. I know not what to say to you: Certainly, had the Devill himselfe but any hope of receiving mercy, the sermons that are made in this City, were able even to melt his heart, (as it were) and to bring him to consider, and repent of the sinnes he hath committed a­gainst Almighty God: but because he hath no hope of mer­cy, he remaineth in a forlorne and desperate condition. Yet the Apostle saith, Jam. 2.19. The Devils also beleeve and tremble; that is, they know all things contained in Gods Word are true, they beleeve them, and assent to them, and are perswaded, that God will one day make all his threat­nings good upon them, and upon the hearts of all the damned for ever, and that they together shall be wholly deprived of all those mercies that God hath propounded in his Word, and they tremble at it. Look now into your own hearts, and see what kind of temper they are of; when notwith­standing the many judgements that have been threatned, the many woes that have been denounced, yet, most either turn their back upon the Church, or turn a deaf eare to what they hear, and cast the Commandements of God behind them, and rather fleer in the face of the Minister, and contemn what he saith, then be any wayes humbled for their sinnes, or tremble at the Word of God, and the threatnings denounced out of it. My brethren, think of it for the Lords sake, reason a little with your selves, and consider, and say, Lord, what a wicked heart, and what a wretched disposition have I? the Sea is troubled, the Mountains quake, and the earth sinketh, when the Lord speaks and uttereth his voice, nay, the Divels beleeve and tremble: but oh! what terrors and woes have I heard out of the Word, against my pride, my covetousness, my swearing, my drunkenness, my profaning of the Sabbath, yet none of them stirre me one jot. I have had the fire full [Page 215]in my face, yet remain as ycie, and cold, and frozen as ever: I have had many a heavenly dew upon me, many a silver drop, yet continue a dry and barren Wilderness. Oh what a heart have I! Surely, my brethren, such a case as this is very despe­rate and deplorable; think of it betime; in vain it will be for you to put it off. You dream, and have conceits of know­ledge, and imagine that you have faith and repentance, where­as, alas! you have little or none of these graces; I pray there­fore consider it now, and now hear and tremble, least you tremble afterwards, when you are sunk down in the pit for ever: When you are in hell, you shall feel another manner of trembling then now is expected from you; for it shall be farre greater, and altogether without hope of remedy. Where now are all those professed enemies and rebels against God? where is Nimrod? where is Pharaoh? where is Sennache­rib? are they not in hell, and there left to perish for ever? Reason the case therefore seriously with your selves, to the end that now you may be humbled, and brought to tremble at the Word of God, least hereafter you tremble when all hope is past. To move you the more, consider how graci­ously the Lord hath been pleased to work upon others: They have heard the Word, and have lived under the light of the Gospel, and they have received benefit by it, they have attained to good measures of saving knowledge. Are there not some that live neer thee, of whom thou mayest say, such a man I know, and I thought my selfe once to have had as much under­standing in religion as he, I made account I had as much ability to doe God service as ever he had. But now the case is alte­red; he is able to discourse savourly and feelingly of the things of God, to pray sensibly and spiritually, to reason of the mat­ters of salvation profitably, farre beyond that which I can doe, and yet I have had as many helpes, I have heard as much, and understood as much as he. O Lord, what a case is my soule in? what a sinfull creature am I? Here is a drunkard con­verted, there is a profane swearer and a Sabbath-breaker wrought upon; my next neighbour, that happily was as bad as I, hath his soule humbled; many a gain-sayer of the Gospel, [Page 216]the Lord hath made him come crying to him for the forgive­nesse of his sinnes, begging pardon for such and such rebelli­ons, especially for his refusing of the offers of mercy made in Jesus Christ: and all this while I stand it out! What a strange heart have I? That drunkard, that profane person, that swea­rer, that covetous wretch is brought home by the Word, and yet my soul is not inlightned to know God, and to un­derstand the things of his kingdome! Now the Lord of hea­ven open your eyes, and have mercy upon your poor soules, and give you the knowledge of his truth, that you may be saved.

Willful Hardness: OR, The Means of Grace Abused.
SERMON VII.

THis Book of the Proverbs, by the consent of the judgement of all that have written upon it, is like an inclosed peece of ground; every particular sentence carrying with it (as it were) a full and compleat sense of it self, each Verse being ta­ken in, (as I may so say) from all the bordering parts of this Scripture, either going before or coming after it, having nei­ther coherence, nor dependence upon any, but carrying in it self a full and intire sence; and therefore I shall spare the ma­king of any kind of entrance, by shewing any dependance of this Scripture, which I have now read, with that which go­eth before it, but saving that labour we will come presently and particularly to the words in hand.

In the Verse therefore there are two things offered to your consideration.

The First is, the Sin that is here committed: He that hard­neth his neck, being often reproved.

The Second is, The judgement that is threatned to be exe­cuted [Page 220]upon him, agreeable to the nature of the sin, He shall be destroyed. (we shall have occasion to open the words anon) He shall be shivered all to pieces; God will overthrow him, and all that appertaineth to him. So I take the word is meant.

The Sin here is, hardning of the neck, and that is aggrava­ted by the contrary means which God affordeth, and the helps that God putteth into his hands for his good; being often reproved, or as the word carrieth it, being a man of admonitions, one that hath had admonition upon admoni­tion.

The Judgement is set forth by severall circumstances, dis­covering the qualitie of it. First, He shall be destroyed: And then secondly, The manner of it, Suddenly: God will not wait long, or vouchsafe so much long suffering and patience towards him, when once he cometh to that sin of hardning his neck, under the Means of Grace. And then lastly, here is the irrecoverablenesse of him in this his condition, He shall be destroyed without remedie, there is no hope of redemp­tion for him.

For the former, before I come to the Point, you must suf­fer me a little to make way for my self, in the opening of two or three passages in the Text.

Two things there are therefore that we will briefly dis­cusse.

• 1. What is meant here by hardning the neck?
• 2. What it is to be a man of admonitions. We will not be long in either, onely (as I said) a little to make way for the evident discoverie of the point, which we mean to treat of.

To harden the neck then, it is a similitude taken from Ox­en that are to draw in the yoke, that when they are to come and bow their necks to the yoke, they begin to grow stub­born and stiffe-necked, and refuse to come under the yoke as the Master requireth, and as he expects they should doe, and as those that are taught will doe, whole nature it is to take the yoke willingly and kindly. To harden the neck therefore is, to be stubborn and rebellious, not to come [Page 221]under the Commandements of God, which in the Scripture are compared to a yoke, so Christ speaks, Take my yoke upon you; That is, Submit your selves to the Laws of God, to the Statutes and Commandements of God. Now we are said to harden our necks, when as the Heifer in his kind, so our souls in their kinde, withdraw our shoulders (as it were) from the commands of God, that when the will of God is revealed, we will not stoop, we will not yeeld and submit to the truths of Christ, but take up arms against him, and become rebellious to the blessed word of God. This is the stiffening of the neck; In a word, to be rebellious, to resist, to gainsay the truth of God, the word of God, and whatso­ever is revealed to us, and ought to be done by us.

The second Phrase is, Being often reproved. The word in the Originall implyeth, (as I said before) a man of admoni­tions, he that hath line upon line, and precept upon precept, admonitions upon admonitions; and therefore our English rendreth it well, A man often reproved, that is, one that hath not onely been once counselled, and instructed, and repro­ved; but one upon whom the Minister is daily calling in the publike Ordinance, one that is from Sabbath to Sabbath, at least, admonished, and perswaded, and intreated by the Mi­nister of God, that is, continually, again and again, warned of the wrath to come. If such a man as this gainsay all these, and remain stubborn and rebellious, after so many admo­nitions and reproofs, then the judgement of God is ripe for him, and he is ripe for it, he shall be destroyed, saith the Text, the God of heaven will break him all in peeces (as the Psal­mist speaks) and that suddenly, without remedie.

So then the words being clear, the Point is thus much, viz.

That, Wicked men grow most rebellious under the best Means.

Mark this I beseech you, It is not I, but the Text that saith as much. A man that is often reproved, and hardneth his neck. What is it to harden the neck? I told you, to grow stubborn and stout-hearted, and to gainsay the truth of God, [Page 222]to oppose it. And what is it to be often admonished? One Means is here specified, but all are understood, he that hath many means, and that hath many helps, and many incourage­ments, that hath counsell, and advice, and reproof, and per­swasions, and instructions; If he harden his neck: So then it is plain, that he may harden his neck, and he doth harden his neck, and grow stubborn and rebellious, notwihstanding all those means, for that is presumed, and necessarily imply­ed in the Text.

The case then you see is clear, That wicked men that shall be destroyed, for whom God hath appointed sudden, and heavie desolation, and perdition, they grow hard-hearted and rebellious under the best means.

The point is evident in the Text, we will shew you what we have to doe, namely, to make good the thing in hand, which we will establish by severall witnesses, and discover the nature of it.

You shall observe this to be a usuall thing in the course of the Scripture, 1 Pet. 3. 20. The Text saith there, That the Lord went and preached, to the spirits now in prison. What spirits were these? which once were disobedient, when once the long-suffering of God waited in the dayes of No­ah. Those spirits and damned souls, those damned Ghosts now in hell, the spirits of wicked men now in hell, what were they? they were those that were disobedient in the dayes of Noah: Noah a preacher of righteousnesse, whose life was a continuall preaching, who daily called upon them, and was earnest with them to repent, and there was much long-suffering and patience afforded them, God waited long for their amendment, yet those souls were then rebellious under such great meanes, and they are now cooped up in Hell.

A man would thinke it strange when he shall read the storie of Cain, that he (notwithstanding God himself came from heaven to teach him) should yet remain obstinate and stout-hearted; and yet (you know the storie, Gen. 4.) you see it was so. Cain began to be dismaid, and his countenance [Page 223]fell because God regarded not his sacrifice; Well, God came from heaven, and takes Cain to taske; Cain, what meaneth all this stir? Why art thou wroth, and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest ill, sin lieth at the door, and unto thee shall be his desire, and thou shalt rule over him. A man I say, would thinke that one should be instructed when God himself teacheth, yet notwithstanding after all this Instruction of God himself (whith in reason would be thought as effectuall as could be) Cain forsakes God, and flyeth off from the com­mandement of God, stoopeth not, nor yeeldeth obedience thereunto.

This is that which the Prophet I saiah hath, Chap. 26. 10. Let favour be shewed to the wicked, yet he will not learn righte­ousnesse, in the land of uprightnesse will he deal unjustly, and will not behold the majesty of the Lord. Though there be ma­ny helps afforded to him, though he be planted in the Church of God, where all things call and cry to him for amendment of life, though the holinesse, and mercy, and goodnesse of God compasse him about, though he have holy and religious neighbours about him, though he have a good Minister in the Parish where he is, yet he will not learn righteousnesse, but will deal unjustly, notwithstanding all the washing, he will remain black still, notwithstanding all the means that God vouchsafeth for his good, yet he will be naught still.

One example you shall see of this in a passage of a Para­ble, Mark. 12. which makes good the Point in hand. A certain man, saith the Text, planted a vineyard, and set a hedge about it, and digged a place for the wine fat, and built a Tower; (here was much pains, and a great deal of cost be­stowed) Well, he let out this vineyard to husbandmen, and went into a far countrey, and at the season he sent to the hus­bandmen, that he might receive of the fruit of the Vine­yard: Did he receive any fruit? No, they beat one, and stoned another, and killed another, and all the messengers they sent away emptie: At last, he sent his son, his welbeloved, but they took him, and killed him, and cast him out of the [Page 224]Vineyard. In a word, The Vineyard is the Church of God, and the Husbandmen were the Scribes and Pharisees, they were those to whom God as it were, had let out his Church: He sendeth his messengers, his servants the Prophets, rising early and sending them, his Apostles and Disciples to call for fruit, for the fruits of holiness, of faith and obedience, but they abused his servants, they made him no return of fruit, but when he looked for grapes, behold they brought forth wild grapes: At last the Lord sent his Son, the Lord Jesus Christ, he came amongst them, he that spake as ne­ver man did speak, so that even all the world wondred at the gracious words which did proceed out of his mouth; certainly, saith God, they will reverence my Son, they will hear him, they will be governed by his directions, they will stoop at his command. No, they were then most outragious and malicious against him, they all banded them­selves together, Come, say they, let us slay him, they joyned heart and hand, and all for his ruine.

I will not dwell longer upon the proof of it. See it in nature. The Physitian observeth it of the stomack that is naught, that the best meat that a man giveth it, the more cor­dials, the better diet, the worse are the humors that are bred by it. Even so it is with a naughtie heart, and it is an ar­gument of a most wretched disposition, when the best Phy­sick, the best Remedies, the best diet (as I may say) that God can afford a man for his spirituall cure, shall make the heart the worse: And truly when the heart is naught, it groweth stark naught under the best means. No men are so bad, as they that live where are the best helps for amendment.

The thing you see is evident in the proof of it, we will a little further discover the nature of such men as live under the means, and yet harden their necks, and how that corrup­tion that is in the heart, doth discover it self most, where the best means are. And you shall see it made good in these two particulars; That wicked men, corrupt hearts are the worst under the best meanes, though they have admonition after admonition, though they are often reproved.

First of all, The hearts of those men grow usually most rebellious against the Lord, and against that truth that com­eth with greatest power upon them, either discoveriing sin to them, or working effectually upon the soul and consci­ence. The disposition of men usually that are naught is so, that they manifest a marvailous fiercenesse of soul, whereby they carry themselves violently against the blessed truth and Word of God; and the more, because it is the more pow­erfull; we have a rule in reason, that contraries when they meet, the more violent one is, the more the other will work against it, as we may see it in fire and water: So it is here, the greater violence, and Spirit, and power, the Word hath in any place, the more violent the heart will shew it self in gainsaying the Ministry thereof: The more home the Word cometh to the conscience, and the more powerfully it is applied, either in the convincing of sin, or perswasi­on to holiness of life, the greater risings and stirrings of heart there is against it.

You shall observe this in a passage of the story of the men of Sodom, Gen. 19.9. When the cursed Sodomites came about the house, and would have taken the Angels that came to Lot, Lot he came out to them, and spake very lovingly to them, but because that which he said, tended to crosse them in their wicked and unnaturall courses, mark how they an­swered him: Stand back, say they, This one fellow came in to sojourn, and he will needs be a Judge, now will we deal worse with thee than with them: and they pressed sore upon the man, even Lot, and came neer to break the door. And why was all this? because his arguments were good and seasonable, by which he advised them against their wicked purpose, because he opposed them in that wicked course of theirs, therefore they could not now hold themselves, but burst out into a strange distemper of spirit, We will now (say they) deal worse with thee, than with them.

And so in Acts 7. It is a very observable place, vers. 56. When Stephen had made a long relation to the Jews of the rebellion and stubbornness of their Fathers, they heard him [Page 226]all along without manifesting any virulencie of spirit, but at last, when he came out with that, Yee stiffenecked, and uncir­cumcised in heart and ears, you doe alwaies resist the Holy Ghost, as your Fathers did, so doe you; then when they heard these things, when Stephen made a powerfull applicati­on of what he had said to them in particular, and told them, that they had been the betrayers and murtherers of that just One, of whose coming the Prophets before had shewed, they were cut to the heart, and gnashed upon him with their teeth, and they cryed out with a loud voice, and stopped their ears, and ran upon him with one accord These were the workings of their corrupt hearts, the more forcible Stephen was in the power of the word, the more violent they were in gain­saying that Word.

I need say no more, onely that is observable in Rom. 7. The Text saith there, That sin becommeth out of measure sinfull, because of the Commandment. How is that? It is as if he had said: Sin is the greater, and the more notorious doth it manifest it self, by how much the more the Com­mandment of God is the more openly published, sin becom­meth out of measure sinfull, because that God in the Com­mandment gainsayeth it, and the more the Commandement is pressed, the more sin opposeth it, and gainsaies it, and be­cometh the more violent, and so grows out of measure sin­full.

Briefly, look as it is with a stream and current or Rivolet, set but a little dam there, and it will run over it easily of it selfe, but if the dam be strong and high, the River grows deep, and cometh to be great and large: Why so? because it is stopped. So it is here, the Commandment of God is the dam (as I may say) every naturall man hath a stream of cor­ruption that is alwaies issuing forth in a continued current; if it be so now, that the Word of God stoppeth him at every turn, in every ungodly practise, admitteth of no vent, gi­veth no way to any sinfull course, gainsays him in every carnal and sensuall delight, barrs him of the sinfull enjoyment of pleasures and worldly lusts; then the heart of a sinner be­ginneth [Page 227]to rise up against God, and against his word, and Commandment, and that onely because the Word of God crosseth him, and gainsayes him. And therefore observe it, if there be but a sleepie-headed Magistrate, or a carelesse Mi­nister in a Congregation, that will lot a great deal of the wa­ter go, give leave for the stream and current of corruption to passe, let men have a vent for their lusts, all will be at great peace, and the stream will run as calme as can be; that Magi­strate shall never have an ill word, that Minister that any way permits a vent to corruption, he and his Parish shall agree as quietly as may be; but if a man be stout and couragious, either Magistrate or Minister, hee shall finde violent opposi­tion, and marvailous strivings and workings of heart against him, and that word which he delivers, and the means of grace, which God vouchsafeth to a people.

Again, as this corruption discovers it self, in opposing the good word of God, so in the second place observe another passage, wherein the wickednesse and rebellion of mens hearts appeareth, notwithstanding God affordeth them the most excellent means of salvation. They cleave the closer, and cling the more eagerly to their corruptions and sins, be­cause they seem to be crossed in the eager and violent pur­suit of them. As you know it is the nature of stubborn spi­rits, the more they are forbidden a thing, the more resolved they are to doe it. I have my self observed it in some stub­born servants, that have answered their masters: Why, if you had not said any thing, I would never have done it, but because you keep such adoe, I will doe it the more.

You shall see a proof of it Jer. 18.12. God there had sent his Prophet early and late, to that people, to shew them the good and ancient waies, how they should walk with God, and so prevent those Judgements that were threatned and hung over their heads. But mark the Spirit of this people, the more earnest and violent the Prophet was, out of tender compassion to their poor souls to win them to God, the more desperately did they resolve upon a course of sin, we will walk (say they) after our own devices, and we will eve­ry [Page 228]one doe the imagination of his evill heart. As if they should have said, say what you will, we are resolved what to doe, we will have our sin, we will not forsake our cor­ruptions; nay, wee will rather cleave the closer to them, because you labour to pluck us from them. This is the na­ture of every man in the world: I appeal to your own consciences, is it not so? Is it not in every son of Adam more or lesse, in wicked men wholly, in the Saints partly; observe it in your own experience, when that happily the truths of God come and lay siege close to your consciences, that you cannot finde a way and vent for your base and sin­full practises, but the Word of God crosseth you; how doe your hearts swell, and repine at the Word! How weary are you of your Minister! How doe your spirits vex at him! And so sometime at the Magistrate, if he be more zealous to reform abuses amongst men then ordinary. There is, I say, a secret indignation of soul, that every man may finde in himself against the word of God, and the reproofs thereof.

Let us come now to see the reason why men should be so sencelesse and unreasonable, to grow the worse because God is the better to them. What ground is there for this? Great ground my brethren, The Reasons are double, and both most evident and plain.

The first is taken from that inward, and intimate love the soul of a wicked man hath to his sin: This is an everlasting rule, there is never a naturall man in the world, but he loveth his sin as he loveth his soule; Nay, he makes his sin his God. And my brethren, the case is evident, we need no proof of it, take a tryall of it in your own experience. Let the com­mand of God be revealed, let the word of God be never so clearly made manifest to the hearts of men, let it shine never so bright even in their very faces; and let there be a be­loved corruption comein the way, and let any one judge, which of these is generally more highly prized and esteemed: you shall find a man in such a case cast the Law of God behinde his back, break through all the bars of restraint, that the command of God hath laid upon men, and he wil have his cor­ruption, [Page 229]he will injoy this lust, though God and his Word never so much oppose it. What thinke you doth this man esteem of most, but his own corruption? The Point is evident therefore.

It is also clear by the example of the young man in the Gospel. When Christ propounded this to him, That hee must sell all that he had, and give it to the poor, and come and follow him, and expect riches and treasure in heaven: The Text saith, He went away sorrowfull. The covetous heart of this young man did so cling to the world, and to the things thereof, that he made the world his God; and he was contented to part with eternall life, and salvation, and Christ, and all, rather then with those outward comforts that the world afforded him: The case is Evident then: A naturall man makes his sin his God, and upon that he bestowes the greatest of his love and affection, and this appeareth, because he will part with heaven, and happiness, and all, rather then with it. Mark now what follows: This being a certain rule; then this follows necessarily, that which a man loveth most, and setteth highest price upon, when that seemeth to be ta­ken from him, as it were, to be withdrawn from his posses­sion and enjoyment, he is then the most eager after it, and labours most to detain it, and to keep it so much the faster: What a man loveth most, he will have the greatest care of, especially then, when it seemeth to be gone away, or when any other shall attempt to deprive him of it. A man hath a care of his money, above all things, at all times, but if he see a cheater come to put his hand in his pocket, he will be sure then to hold it with so much the more violence, he will not suffer the cheater to take it away, or any thief to deprive him of it. So it is here; the soul of a man sets a high price, and putteth a great esteem upon every corruption at all times, loves it continually, makes much of it, hides it under his tongue; but when the Minister of God cometh to pluck a­way a mans corruptions, to pluck away the world from the covetous, the strumpet from the adulterer, the cup from the drunkard, sensuall delights from the voluptuous; then he [Page 230]holdeth it fast, then he is carried with so much the more violence against the Lord, and his truth, and his messengers, then he hugs his sin in both his armes (as it were) because the word would pluck it away from him.

It is in this case between a naturall man and his sinne, as it was between Demetrius and his goddesse Diana, Acts 19. you shall see here, when Saint Paul began to preach against the gods that were made with hands, he said nothing against Diana in particular, but layes down this for a generall ground and position, that they were no gods that were made with hands, Demetrius soon saw the consequence of this doctrine, that then Diana would be no goddesse at all; see now how Demetrius pleadeth the case to his fellow crafts-men: The truth is, saith he, we all know, that by this craft we get our livings, and we are all maintained by Diana, now if she fall to the ground, as one Paul preacheth, and laboureth earnestly to have her down, as being no goddesse, if she prove to be no deity, certainly we are all undone, all our trade will come to nothing, therefore let us joyn hands together to defend her honour: upon this all the City was in an uproar, and there ariseth a great cry amongst them, for the space of two houres, Great is Diana of the Ephesians. What is the rea­son? Paul would pull down Diana, therefore it is high time to maintain her honour, Paul would throw down the gods made with silver and gold, therefore it was high time for him to stand for those gods that he might also maintain those profits that came to him by them. So it is, my bre­thren, with all the sinfull courses of wicked men in the world: All the while the Word of God is so taught, that men ob­serve no kind of crossnesse in it to their own corruptions, men will bear it with much quietnesse, but if a man have a Diana in his heart, a sinne that he loves, a sinne that brings him in pleasure or profit, a sinne that by no means hee will lose, as the worldling, he must have his gold, and the adul­terer must have his queans, and the drunkard his cups, let the Word of God offer but to pluck these away, and you shall have an uproar presently, and they will all cry out, our [Page 231]trading will faile, our delights will be gone, and we shall never see any more good dayes. My brethren, I know not how it is here, but this we find by wofull experience, in the country, too often: Let us but thwrat young men in their sports, we shall see them so much the more violently bent upon them, even because the will of God is manifested to the contrary; And why? The truth is, say they, if we give way to the Minister, and be ruled by him, and hearken to what he preacheth, then adue to all delights, and comforts, and pleasures, then adue to all good fellowship, and farewell our company, and therefore they are so much the more vio­lent to practise those sinnes that are cryed down in the mi­nistry of the Word, that they may maintain their own car­nall liberties and sinfull pleasures, and they will be sure when the Minister speakes against their sports, and pastimes, and revellings, to be the more eager in the pursuit of them. And so likewise the elder sort, if happily a Minister preach, as occa­sion offereth it selfe, against ill orders in their families, it may be against their tradings, their buyings and sellings on the Sabbath-day, they will lay all their heads together, how to crosse the Minister, and if it be possible, to remove him out of his place, because they love those courses, and have their gain by them. This is therefore the first ground, because they love their corruptions, and what a man loveth, he will be the more eager in the keeping and holding of it.

We will now adde the second reason: And that is taken from the pride of mens hearts, from the haughtinesse that harboureth in the heart of wicked men, that they are not able to bear the Commandement of the Lord: and there­fore when the Word of God, in the ministry thereof, seem­eth any way to over-power them, and to goe beyond them, to master their hearts in any way, oh, they think it a matter of disgrace, and a great disparagement for them to be so base, and such silly simplicians, as to stoop to the lure of a poor Minister, to be at his beck, and to stand at his command. Alas, my brethren, doe you think we preach our selves? Indeed in carnall reason, if a Minister should come in his own [Page 232]name, and lay upon you his own commands, it were fitter for him to say nothing then to goe about such a work, in regard of the great distance there is between the men of the world, and him, in outward respects. But we come in the name of the Lord of heaven, and it is his word that we preach, and the Word of God is powerfull, and will make the sturdiest heart to bow or break under it, it is mighty in operation, like a two-edged sword, dividing asunder be­tween the joints and the marrow, searching even into the very thoughts of the heart. Now because the heart of a natu­rall man is not able, nor indeed willing to stoop to the au­thority and power of the word, loth to be at the beck of Gods command (such naturall pride, and arrogancy of spi­rit there is in carnall men,) that in stead of submitting and yeelding thereunto, they take up arms the more against it, by how much the more powerfull the word it.

It is a pretty passage that we read of the Philistines, when the Israelites brought the Ark into the field (now the Ark was a Type of Jesus Christ) mark the Philistines resolu­tion when they heard of it: Woe unto us, for here hath not been such a thing heretofore: Wo unto us, who shall de­live: us out of the hands of these mighty Gods? Be strong therefore, and quit your selves like men, O ye Philistines, that you be not servants unto the Hebrews, &c. 1 Sam. 4. 8, 9. So it is here, when the word of God commeth with a certain kind of commanding power, (as it doth when it is delivered in the evidence and demonstration of the Spirit,) if a man indeed preach under the hatches (as I may say) as he may easily doe, and trouble no man, he shall meet with no resistance: but if a man bring the Ark into the field, that is, set up the power of Gods Ordinance, labour to advance the Throne and Scepter of the Lord Christ in the hearts of men; then mark, to the end that men may not be brought into subjection to the Ordinances of God, that they may not stoop and be brought under the yoke of Gods Command­ment, they joyn hand in hand, and side one with another, and fight for their liberties, as it were counting it a matter [Page 233]of basnesse, and pusillanimitie to be subject to the Word of God.

You have an example of this spirit that is in wicked men in Jer. 2.21. Wee are lords, (say they there) wee will ceme no more at thee. And it is observable in that place I named before, Gen. 19.9. This fellow came to sojourn with us, and shall he be a judge? there lay the pith of the Argument, and that which moved their wicked spirits against Lot, if Lot had ruled them by his counsell, then he should have been master over them, therefore say they, Shall he bee a judge? I could tell you wofull experience that we finde of this: Wicked men, when they are gainsaid, and when the word of God is with that Evidence and power of the Spirit disco­vered to them, that it will either stoop them, or work upon their galled hearts and consciences, they are not able to bear it, they cannot endure to be under the government of it, therefore they will rebell against it, and resolve, what, shall the Minister rule us? Doth he thinke to bring us under his girdle, to make us doe what he will, and follow what course he will have us take? Shall he be lord over us? It is the same also with Magistrates and with private families: Any means that God useth, any admonition whatsoever, findeth such entertainment as this with wicked and carnall hearts.

Let this suffice for a second Argument and reason, why wicked men are so marvailous opposite against the word of God, and the means of grace, even then when it is most pow­erfull in gainsaying them and their corruptions, because of the pride of heart that is in all naturall men, whereby they are not able to stoop and submit to the yoke and rule thereof, but though they are often admonished, yet they harden their necks.

Wee will now come to the Use. And to let all other Uses that might be made of this truth, thus cleared and confirmed alone, I will onely intimate two unto you. What now can we gain from hence thinke you? The case you see is evi­dent, and every man must subscribe to this as an everlasting truth, That wicked men are the worse, under the best means. [Page 234]You have seen the manner of it, and you have seen the grounds of it. What gain can we get from this truth?

Briefly thus much. First, it is a Use of Examination. And next a Use of Exhortation.

A man may hence clearly see his own soul as in a glasse, and discern very plainly what kind of person he is, what kinde of course he leadeth, in what state and condition he standeth, whether he be a gracious man, or a gracelesse man; whether a wicked man, or one that God hath a part in yea or no. It concerneth us all, my brethren, very deeply to thinke of it: Consider well therefore of what hath been said. I would not have you conceive that all this that we have spoken is meerly to spend out the hour. No, my brethren, you must labour to bring your souls to be under the pow­er of the truths delivered: And know this, that whatsoever the Lord saith unto you out of his word, he will require it of you, when you come to give up your accounts at that day. Every Sermon a man heareth, he is thereby nearer either to heaven or hell, either he is made better or worse by it. All mens estates in this world are either holy, or unholy; either they are in a state of grace and salvation, or in a state of sin and condemnation. Hence therefore you may take a scant­ling of your conditions, and plainly and clearly see how it is with you: Whether you be of the number of those that have infallible Evidences of the work of Gods Spirit in the Ministerie of the word, tending to holiness and sanctificati­on, or whether you be yet in the gall of bitterness, and in the bond of iniquitie. Whether you be as you came into the world, the children of wrath still, or whether you be begotten again by the immortall seed of the Word, to a lively hope, and to an inheritance with the Saints in light.

Observe what the frame and temper of thy soul is, and how it standeth affected to the word of God when it is re­vealed to thy conscience. If the word prevail not over thee, and over-power thee, if thy heart submit not to the Scepter of the Lord Christ, and yeeld to his commands, cer­tainly thou art not right in the sight of God. Wee say of [Page 235]good seed, if it be very good, it prospereth in all good grounds: if it thrive not in one, the ground, we say, is naught. If the physick be good, and it work not kindly upon the bo­dy, the body, we say, is naught, if it work not at all, we reckon that body to be desperately ill, and in a dangerous estate. So it is here, the Word of God is this seed, it is this physick: if when it is plainly and powerfully discovered in the evi­dence and declaration of the Spirit of God, it work not up­on us to the mortification and purging out of the corruption of nature, if it take not root in the heart, and grow there, and spring up to everlasting life, that heart is naught, and as yet such a one is in a miserable condition, and never yet had any true experience of the work of grace upon him, never yet found any found and saving operation of the spirit in him: so long as the Word of God, in the ministry of it, proves ineffectuall, so long doth a man continue under the power of Satan, and a slave to divers lusts: If Christ in his Word get not the mastery of the heart, certainly that heart is in the pos­session of the Devill.

It is a place of observable, Rom. 8.7. The wisedome of the flesh (by flesh there is meant the corruption of nature) is enmity against God, and (saith the Text) it is not subject to the Law of God, nor indeed can it be. It is an undoubted argument of a corrupt and unregenerate heart, of an ungra­cious and fleshly heart, that is not, nor cannot be subject to the power of the truth of God. I doe not say, but the power of the word in judgement, may oftentimes awaken a man, and terrifie the conscience, and yet the man remain still in the state of nature and unconverted: but I say, it is an ill signe when the soule of a man is not able to stoop to that purity, and holinesse, and goodnesse, that is revealed in the Word, when a man cannot say with the Apostle, The Law is holy, and the Commandment holy, and just, and good, even then when it gainsayes him in his most dearest sinne, and directly crosses him in his wicked courses. My brethren, God is holy, and his Word is holy, that heart therefore that opposeth the Word, and stands out against it, and refuseth to [Page 236]give entertainment to it, must needs be an unholy heart: where there is a likenesse and similitude, there is an agree­ment: it is impossible for the Word of God, that is pure in it selfe, to find any place in an impure heart, he therefore that withstandeth the Word in the powerfull ministry thereof, hath just cause, not onely to suspect, but to conclude of him­selfe, that he is yet farre from the kingdome of God, and that there is as much difference between God and him, as is between heaven and hell.

Mark for this end I beseech you: a passage or two in the Scripture, and suffer not your selves to be deluded by Satan and your deceitfull hearts. Howsoever a man may make a tush of the truth of God now, and think to plead a pretended hope of mercy whatsoever the Minister saith, yet see what the Spirit of God concludeth of such men as withstand the power of the Word of God in the faithfull ministry thereof. Observe therefore that place in 2 Tim. 3 8. It is the de­scription of a naughty and wicked heart: As Jannes and Jambres resisted Moses, so doe these men: What are these men? Men of corrupt mindes, and reprobate concerning the faith. If there be a Jannes and Jambres resisting Moses, standing out against the Word of God, opposing the Mi­nisters thereof, who have hearts rising up against the truth of God, when it is evidently and plainly revealed by his Mes­sengers: What are these in the judgement of God? They are men of corrupt mindes, and reprobate concerning the faith, That is, they have mindes not knowing, hearts not appro­ving the good Word of God, and this is the just judgement of God upon them, their mindes are so besotted, and their hearts so hardned, that they are fo farre from doing what God requireth, that they desperately resist it, and take up armes against it.

You have another passage of the Apostle to this purpose, in Phil. 3. Many (saith he) are the enemies of the crosse of Christ: but how shall we know them? whose god is their belly, whose glory is their shame; who mind earthly things: and what is the end of these men? whose end is destruction. [Page 237]It is a clear place; suffer not Satan to blind your mindes, my brethren; if this be the truth of God (as it is most true that it is so) then certainly if any man find his heart guilty of these sinnes, he must know himselfe to be in the state of damnation.

I appeal to any mans heart here present. Is not the Word of God holy? Is it not a gracious word? Is it not a heavenly truth? doubtlesse every heart will yeeld to it, that it is a good Word of God. There are none so senselesse, I pre­sume, that dare openly professe, that they care not for the Word of God, and that there is not such holinesse, and such goodnesse in it, as is said to be in it. I dare not think, that there harboureth such a thought scarce in the heart of a man that liveth in the bosome of the Church. It is true, my bre­thren, it is a holy, and a good, and a heavenly Word. What then shall we think of that soule, that opposeth this holy and gracious Word? must we not conclude him to be an unholy and gracelesse man? must not he that opposeth this hea­venly Word of God, be a hellish man? Certainly it must be a marvailous profane and devillish heart, that must goe a­gainst that heavenly truth, whereby the soules of the Saints are converted, and brought to heaven, and made capable of the sight of the face of God, who is holinesse it selfe.

Let men therefore be perswaded of this truth, and take this Word home with you. I doubt not, but there be some in this Congregation, that are yet in their naturall condition, that are not subject to the Law of God, that if you pursue them with the power of the Word, they will turn back and resist it, and gainsay it, such swine as our Saviour speakes of, that when Pearles are thrown before them, will turn back and flie in the faces of those that dispence them, and all to rend them. Consider of it, if thy heart therefore, when the Word of God commeth directly and powerfully home to thee, and laves hold upon thy conscience, and telleth thee, these and these sinnes thou hast committed, such and such hypocrisies were in thy duties and performances, such wayes of holinesse and precisenesse thou must walk in, and such [Page 238]courses of sinne you must forsake, if, I say, thy heart gainsay this truth, and thou art carryed violently against the Word. Alas poor soule! think of it, content not your hearts with your conditions, but confesse it, confesse thou hast a graceless and naughty heart, this is the next way to be a Christian. It is a speciall ornament of a Christian man, to be contented to be checked by the Word of God, labour therefore to yeeld to the truth when it is revealed. And this is the first Use, a word of Examination.

The second is a word of Exhortation, and so I will con­clude. We are all to be exhorted in the name of the Lord Jesus Christ, to take notice of this evill that is in our hearts. I say, all of us, for howsoever wicked men doe professedly oppose the truth of God, and his Word in the faithfull mi­nistry thereof, yet the Saints of God themselves, so farre as they are flesh, have resistances in them; but with this diffe­rence, a godly man when he perceiveth his heart stubborn and rebellious against God in his Word, he yet notwith­standing joyneth and sideth with the Word, and laboureth to oppose that corruption of the flesh; so it was with Saint Paul in the place before named. A child of God that hath a holy disposition wrought in him by the Spirit of God, when he seeth his heart unwilling to yeeld to Christ and his Word, he cryeth shame upon himselfe, that after so much hearing, so many mercies received, so many gracious promises revealed to him, the good Word of God so often laid home to his conscience, that his heart should yet remain in any measure rebellious against God; and therefore he resteth not in this condition, but takes up armes against this rebellion of heart, as well as against any corruption else whatsoever. This, I say, is the disposition of a gracious heart. But with a wicked man it is clean contrary.

So then I say, though it concerneth all naturall men in a speciall manner, to suffer this word of exhortation, but seeing every man, even the Saints of God themselves, so farre as there is corruption in them, have in them this rebellion of na­ture, it is therefore an exhortation to all to be perswaded, if we [Page 239]tender our own good and comforts, not to content our selves to be bare hearers, to injoy the means of grace, and to live under the powerfull preaching of the Gospel, but to labour to bring our hearts to yeeld and submit to the truths revea­led, and to give way to the Word of God, to be contented to be governed by the good Word of God. It is better never to have known the Word of God, then to have it made known, and to gainsay, and stand out against it. Let us there­fore be carefull to subject our selves, and to take up the yoke of the Lord, to give way to every truth revealed, being wil­ling and contented to yeeld to whatsoever the Word of God shall make known, whether it declare what is amisse, to take that away, or whether it revealeth what is to be done, to practise that. This is a blessed frame and disposition of spi­rit, and by this we shall come to have comfort and benefit by all our hearing; this is the onely way to get that good, that God intendeth in all those helpes and means that he hath appointed in his Church.

It is the commendation of Josiah, that his heart melted at the hearing of the Law read, 2 Kings 22.19. And I know not a greater ornament to a Christian, then to have such a heart; that look as it is with soft things, they will take any impression that is put upon them, whatsoever the stamp or seale setteth upon them they will take it, print for print, be it of what nature or kind soever; such ought to be the tem­per of every soule, to have a tender yeelding, melting heart, to be of a pliable, teachable disposition, to give way to what­ever is made known out of the Word.

I beseech you therefore take this home to your soules, and suffer the words of exhortation, let the Word of God take place in your hearts; I would have every Christian soule to look up to heaven when he commeth into the Congregation, and to say, speak Lord, thy servant is desirous to hear, and contented to hear and obey whatsoever thou shalt in this Sermon make known to me. And if the Lord will have any thing, give it him, if he exact any thing from thee, yeeld to him. This is a melting heart.

But you will say to me (I will conclude in a word or two) How shall a man come to bow his neck, and take up the yoke of Christ? Here is all the labour, my brethren, and if we could once obtain this, the businesse would be done. God is not lesse mercifull then he was, the Word is not lesse powerfull then it was; but these hearts of ours are stubborn and loth to yeeld to the truth. Labour therefore for this, and have all. But what course shall we take to compasse this?

In a word, the means that I would suggest for the present are these.

First, labour to work upon thy own soul a kind of reaso­nable contentednesse, to part with that beloved corruption that lieth in thy bosome. I doe not say thou canst doe it, but I say labour to bring thy heart to a reasonable kind of contentednesse this way. For my brethren, here is all the quarrell between you and the Minister of God, it all lyeth here, the Lord saith, thou must forsake thy sins, or else I must damn thy soul. For we come for souls when we come to preach, we doe not come here onely to spend an hour, and so an end of the matter: No, but we see a poor company of creatures in the Congregation, and we know that many among them are yet hardned and blinded, and going head­long to perdition, it is now our labour and care to prevent your ruine, and therefore many a prayer we put up, and ma­ny a tear we shed on your behalf. Oh suffer your Minister therefore, because he desireth and studieth your good, he sees you walking in a way in which you must needs perish, and therefore he draweth the sword of the word of God a­gainst you; Oh stoop to the word of God revealed. Here now I say is all the quarrell, the Minister saith, you must leave your sins, the soul saith, I will not, I will have those fins, and I will practise those courses, and therefore thou sto­mackst the Minister, and thy heart works against the Word of God. Alas, Why doe you contend against him, and mur­mure against him, we seek not our selves but you, nor doe we aim at our own ends, but at the salvation of your preci­ous souls, and notwithstanding all your oppositions, here is [Page 241]the comfort of a Minister, that one converted soul is better then a whole world, therefore well may he sweat his heart for it, whatsoever you say. But I say, if the Minister labour thus with God, and with thee for thy souls good, why is all this controversie? Why dost thou not labour with thy heart to part with thy sins? It is the desire of the Minister, that it may go well with you, and yours for ever; Is not this reasonable? Oh, take notice what Traitors there are in your bosomes, that perswade you to the contrary, begin to think with thy self, of thy own folly, say with thy self, Lord, What a beast am I: Is not the truth that is revealed to me a plain truth, is it not the truth of God? Is it not for my good to yeeld unto it? Doe not I see the heart of the Minister earnest to save me? what doth he say, but that which is profitable for my soul? What is the reason that I stoop not to this so reasonable a thing, why come not I under the pow­er of this word, and submit to the government thereof? Oh my corruptions say it is unreasonable, what (doe they say) wilt thou suffer thy sin which thou hast loved, and dal­lyed withall so long, thy sin that hath been of such ancient acquaintance with thee, and yeelded thee so much plea­sure and profit: Wilt thou suffer the Word now to pluck it away from thee? My brethren, labour now to lay strong hands upon the Traitor, and to grapple with that bosome-corruption, and work thy soul to a contentednesse to part with it.

And to bring thy heart to this contentedness (for all the quarrell is ended if this be done) you must professedly come to this Point, whether it be better to lose an eie, or a tooth, or a limb, and go to heaven lame or blind, or to retain these, and go to hell, and lose your soule for ever. Bring I say thy soul to a secrious consideration of this truth, either I must lose my sin or my soul, there is no third thing to be done, how­soever carnall reason may suggest other matters, yet it must come all to this at last: Therefore thinke of it seriously, and tell your souls this in secret, if sin be had, condemnation must be entertained by me also, chuse now which you would have. Every man by nature hath this principle in him to [Page 242]desire to sleep in a whole skin; and therefore we shall ob­serve men in times of horrour of conscience, the soule is con­tent, for its own safety, to fling off all for a while. Bring thy heart to it now, and labour to keep it close to this point, either to renounce Christ or sinne.

Look as it is with a man that hath a gangrean in his hand or leg, or some other venemous disease: when a man comes to him and he asketh his counsell, and he tels him, that the nature of the disease is such, that the part must be cut off, or else all will be infected, this he likes not perhaps, but yet this is not enough to work in him a resolution of being dis­membred, and therefore he sendeth for another, and another. But at last one commeth and telleth him plainly, either you must lose your hand, or your life, oh then the heart is brought to this, rather take my hand than my life. So it is here, bring thy heart to this therefore, either leave all profanenesse, leave all contemning of God, and love of the world, or leave sal­vation, either your life, or your lust must goe, your sin, or your eternall happinesse. Work this upon your soules every time you come to hear the Word.

The second thing for a man to doe, that he may come to give way to the Word of God, and have a teachable soule, is this. Take heed of admitting any carnall reasonings against the truth revealed, and the plain Word of God openly ma­nifested to you: no carnall shifts and evasions for the soul will be thereby cozened. In Exod. 7. you shall see there, Moses commeth to work upon the heart of Pharaoh, and to perswade him to let Isruel goe, and to work the more effectually upon him, he doth some miracles, when Pharaoh saw this, he sent for the Magicians to doe the like, and they did, tis true, Moses Rod eat up their Rods, but in the mean time, Pharaohs heart was hardened. The thing is this, my brethren, what Moses said to Pharaoh, the Lord saith to every soule, let thy soule goe that it may serve me, let thy heart yeeld obedience to me, that thou mayest be blessed for ever, there is no remedy, this must be done, thou must be humbled for thy sinne and forsake it, or else destructi­on [Page 243]on followeth. This is the charge which God sendeth by every faithfull Minister: if now a man send for some carnall reason (which is as the Magitians to Pharaoh) and that suggests, what needeth all this adoe? what needeth all this nicenesse and precisenesse, is not God mercifull? and shall a man look to be saved for his works? why did Christ die, if salvation were not for sinners? Oh, my brethren, this will undoe you, these are the delusions of Satan, and meer carnall imaginations, and so the soule forsakes that repentance that God requireth, and gainsayes that good Word which God hath revealed.

Your onely course now, my brethren, is to admit of no carnall reasonings, when the Word of God is plainly and powerfully discovered, when you see a miraculous hand of God in making known your hidden and secret sinnes, and laying open your estates, when God discovereth your sinnes in their own fearfull and ugly shape; will you yeeld to fleshly imaginations, to think, alas, every thing is not Gospel that the Minister speakes, many wise men, and great Schollars, and Ministers too here are, that say the quite contrary. This is to hinder the power and efficacy of the Word of God. Admit therefore of no carnall counsell, send for no Magitians, when the Lords command is evident and plain, heare nothing against the Word of God, but yeeld and captivate your minds to the truths revealed.

The third Argument that will bring the heart to stoop to the Word of God, it is this, to consider the excellency and soveraign superiority of the Commandment of God.

My brethren, it is in vain to dally with the Word of God, you must know it is his Word, the Scepter of his Kingdome, that Word by which you must be judged, that Word which shall stand, though heaven and earth change and come to nothing, that which shall be made good upon all men, either to their salvation or damnation, Therefore be convinced of the majesty and authority of the Word of God. Doe not think that all the businesse is when you come here, onely to hear a man speak an houre, and so have done. No, that which [Page 244]you hear is the Word of God, and that Word that is now revealed, it must rule you either here, to bring your soules to a subjection thereunto, or else to domineer over you, then when you cannot gainsay it.

Many are the shiftings and turnings that are in the heart of wicked men, to put off the force and vertue of the Word of God; alas, say they, these words are but wind, and they break no bones, and so men scoffe at the threatnings of God. Oh take heed of this, and know (and let your hearts be a wed with it) howsoever it is true, you may gainsay the commands of the Word, yet you shall never be able to flie the curse of the Word. A Minister may speak from God to you, and labour with God for you, and all may be cast aside, but the Word it self remaineth, and will have its effect one way or other, and that which you now reject, shall have dominion over you. Alas, my brethren, the Word we preach it is not our own, it is the Word of God, of the God of Heaven, and know this, that that which will not now be obeyed in the precepts of it, will hereafter be found in the curse of it.

I would fain hear the sinner that now takes up arms against God and his truth, that makes nothing of the Commands he hears, and in effect sayes, that he will not obey them, I would faine have such a one consider, what he will say at the fearfull day of Judgement. Now God bids thee repent, and beleeve, and obey the Gospel, and thou wilt not: the Lord then shall say to thee, depart from me into everlasting fire, I would faine hear a sinner say, Lord, I will not goe down to hell, and be in that pit for ever. My brethren, you are too weak to strive with the Lord, his word may now be gainsaid, but then the Lord shall say, by this Word that thou hast disobeyed thou shalt be condemned, and that Word shall send thee down to the pit, when there will be found no re­sistance. Therefore I beseech you be perswaded, rather chuse the good, that your soules may live, and know who you have to deal withall, it is the voyce of God that speakes to you, that voyce that shook heaven and earth once, and will doe it again. Therefore let every soule be a wed at the mighty [Page 245]word of God, that being framed according to the rules of it now, you may be blessed for ever by it.

Fourthly and lastly, Work thou when God works, and move thou when God moveth. There is a time when the Spirit of God moves upon the hearts of men in the hearing of the word, when God leaveth some impression behind him at a Sermon, that a man may say, me thought this day I was almost perswaded, the thought it was reason that the Minister spoke. On work now when God works, take that Word home with thee, and go aside, and lift up thy hands to heaven, and beseech the Lord to blesse that good word, now that the heart hath been stirred, and in some measure perswaded, now intreat the Lord buckle and bow they soul in perfect obedience to his Majestie. Thinke well of this counsell my brethren. There is never a wicked man in the world, that slights the power of the word now, but he shall be terrified under it, and feel the power of it whether he will or no. If God therefore be pleased to stir up any thought in thee of this kinde, doe not put it out of thy heart by going a­bout other businesse, or into wicked company, no, take home that stroke of God, make it worke more effectually upon thee, converse with that word every night, and labour to bring thy heart to be affected with it still more and more. This is the next way to be sure to work when God works. The Devill stealeth terror out of the hearts of men, it should be our course therefore, that what ever powerfull work God works in any of us in any measure, that thou art almost a Christian, as Agrippa, make one step further, joyn with God, go home and intreat the Lord to set it deeper upon thy soul, that thou mayest not onely be almost good, but altogether good, and be ever constant in this course.